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
Th. 15. Faith is the fruite of election Heb. 6.4 Luk. 8.7.13 Temporall faith whie then is it attributed to the reprobate An. The reprobate are sometimes moued with the same feeling that the elect are* although none be illuminate into faith neither do in deed feele the efficacie of the Gospell but those which are predestinate vnto saluation By such temporall faith or which endureth onely for a short season they are made without excuse Obiect Therefore there remaineth no more for the faithful wherby they may esteme their adoptiō An. Although there be great likelihood betwene the elect of God and those which haue a fraile faith enduring only for a time yet the sure confidence is only in the elect that they crie Abba father* Gal. 4.6 which alone continueth stable and firme 12 Obiect The will of God is vnchangeable and his trueth doth neuer wauer therefore the feeling of Gods loue wherwith men are indued shall neuer decay An. The reprobate can neuer go so farre as to pearce into that hidden reuelatiō which the Scrip doth attribute to the elect alone As a tree which is not planted deepe inough that it may take roote doth wither in successe of time though for some yeares it sende foorth both leaues A similitude and blossomes and frutes Obiect We might call the Spirit deceitful which doth besprinkle the reprobat with such light which afterward perish An. He doth not quicken the seed which lieth in their harts that it may alwayes remaine incorruptible as in the elect* Rom. 5.5 The signification of faith 1 Tim. 3.9 1 Tim. 4.1 13 Also we must marke the doubtfull signification of the word For faith doth oftentimes signifie as much as the sound doctrine of godlinesse* Contrariwise it is sometimes restrained vnto some particular obiect * Mat. 8.10 Sometimes it is put for the gift of miracles * Coll. 13.10 sometimes for the doctrine whereby we are taught in the faith But we speake of the true faith whereby the children of God are iustified The exposition of the definition Knowledge 14 Nowe let vs prosecute euerie particular point of the definition By knowledge we meane not euerie comprehending such as men vse to haue in their matters but altogether infinite and farre surpassing all other knowledge that rather by perswasion of the truth of God then by reasonable demonstration Obiect There is no knowledge of that which is infinite An. Bicause the Lord hath reuealed to his Saints the secret of his will How faith is a knowledge 1 Ioh. 31. Certayne and firme which was kept secret from ages and generations faith is for good causes called in the Scriptures a knowledge* 15 We adde that it is certaine and firme that the more sounde constancie of perswasion may be expressed For as faith is not content with a doubtfull and rouling opinion so neither with a darke conceit but it requireth a full and certaine certaintie such as that vseth to be which we haue of known and tried things 16 This is the chiefe point of our faith Toward vs. that we do not thinke that those promises of mercie which the Lorde doeth offer are true onely without vs and not in vs but rather by comprehendinge them within vs wee make them our owne Hence springeth that confidence which Paule calleth peace* Rom. 5.1 17 Obiect But the faithfull finde it farre otherwise Faith is peace who are not onely tempted with vnquietnesse but also sometimes shaken with most grieuous terrors which do not agree with that certaintie of faith An. When wee say that faith is certaine wee do not imagine anie such certaintie as is not touched with anie doubting because the faithfull haue a continuall combate with their owne distrustfulnesse but they neuer fall from that certaine confidence which they haue conceaued of the mercie of God Wee haue an example in Dauid* Psal 42.6 43.5 The vnquietnes of the faithfull The first kinde of feare 18 Therefore a godly heart doth feele in it selfe a diuision which is partly delighted with sweetenesse by reason of the knowledge of Gods goodnesse partly it is vexed with bitternesse dy reason of the feeling of calamitie partly it leaneth to the promise of the Gospell partly it trembleth by reason of the testimonie of the owne iniquitie Imperfection of faith is the cause of vnquietnesse Which variation commeth by reason of the imperfection of faith forasmuch as we be neuer in so good case in this course of life that being cured throughly of all misbeliefe we are whollie replenished and possessed by faith Effects of faith 19 Let this be the summe So soone as any small drop of faith is dripped into our mindes we do forthwith behold the face of God to be pleasaunt and faire and fauourable to vs a farre of I graunt but with so certaine a sight that we knowe that we are not deceaued And the more we go forwarde the nigher do we come to behold him 20 Paule teacheth both things finely For whē he saith that we know in part and that we prophecy in part* 1 Cor. 13.9 he sheweth what a small portion of that diuine wisedome is giuen vs in this life But the same doth teach elswhere how sure and not deceaueable a tast euen a small drop of faith doth make vs feele when he affirmeth that we behold the glory of God with so great efficacie with open face without hauing any vaile put betweene that we are transformed into the same image* 2 Cor. 3.18 21 Furthermore faith doth arme and fortifie hir selfe with the word Faith leneth vpon the worde Temptation to beare of all brunts If therefore any such temptation do assault her that God is our enemie because he is angrie she aunswereth that he is mercifull euen then when he punisheth Because chastisement commeth rather from loue then from anger Faith is shaken yet at length it hath the victorie so doth Iohn conclude* This is the victorie which ouercommeth the world your faith Chastisment cometh rather from loue then from anger 22 There is another kinde of feare trembling whereby notwithstanding the securitie of faith is so litle diminished that it is thereby more surely established To wit when the faithfull thinking with them selues that the examples of Gods vengeance shewed vpon the wicked are vnto them in steed of instructions they take heede that they prouoke not the wrath of God against thēselues with like wickednesse 23 Therefore we are taught with feare trembling to worke our owne saluation 1 Ioh. 5.4 which is that we accustome our selues to behold the power of God with great casting downe of our selues 24 Obiect So often as we looke vpon Christ we graunt that we finde full matter of good hope but because we be vnworthie of all those good thinges which are offered vs in Christ The seconde kynde of feare The feelinge of our owne vnworthines is the cause of
1583. Your worships most bounden WILLIAM LAWNE A GENERALL TABLE OF THE VVHOLE INSTITVTION OF CHRISTIAN RELIGION COMprehending brieflie the principall poincts VVe haue added to the notes of the bookes and chapters for the more easie finding out of euerie part True wisedome is placed in the knowing of God 1. The Creatour out of the first booke That when we shall see that all things are created for our sakes That the giftes wherein we excell are not of our selues That the good thinges which we vse dayly do come downe from the heauen vnto vs. And that we haue our being in God We may be brought as it were from the streames vnto the fountaine 2. The Redeemer by the Sonne wherein we must consider 2. Booke 1. The fall of man 1. From that excellencie wherin he was created that he might be like to God 2. Vnto that most miserable estate that he may be like the deuill 2. The restoring of man the materiall cause whereof is Christ wherin we must consider three thinges 1. How it is giuen vnto men 1 In the Lawe 2. In the Gospel 2. Howe it is receaued 3 Booke 1. By the power of the holy Spirit 2. By faith as by an hand 3. How God doth kepe vs in the societie of Christ namely by gouernement which is double 4. Booke 1. Ecclesiasticall 2. Ciuill The knowledge of God the Creator is Ingendred in vs naturallie Chap. 1. 1. The end whereof ought to be Chap. 2. The worship of God rightly ordered The reuerence of his name with Chap 3. Feare Loue. 2. But such seede is corrupted Chap. 4. Through ignorance whence cometh superstitious worship Through wickednesse whence commeth Seruile feare Hatred of the godhead Gotten by some other meanes namely by 1. The whole frame of the world which teacheth Chap. 6. 1. Of what sort the 1. Goodnesse 2 Power 3. Iustice 4. Wisdom of God are 1. In creating 1. Heauenlie things 2. Earthly things 2 in preseruing the same by his admininistratiō which is 1. Ordinarie 2. Extraordinary wherein gods prouidence doeth more plainely appeare 2. What our neede is that we may learne 1. To repose our confidence in his Goodnes Power Prouidence 2. To obey his cōmandements Willinglie as sonnes Not resisting as seruants 3. To runne vnto him in our necessitie as vnto the fountaine of all good things 4. To acknowledge that we haue receaued all those giftes which we haue at Gods hands and to thanke him for them 2. By the Scriptures Chap. 6. Reade the next Table vnder the letter A. A God the Creator is also known by the Scriptures wherin we must consider Chap 6. 1. Of what sort they are to wit True as proceeding from the holie spirit of God which is proued Chap. 78. 1. By the testimonie of the holie Ghoste 2. By the efficacie thereof 3. By their antiquitie 4. By the truth of the prophesies 5. By the marueilous preseruation of the law 6. By the calling and writtings of the Apostles 7. By the consent of the Church 8. By the blood of manie Martyrs shed in testimonie thereof Whereby it doth easilie appeare that those brainsick fellowes do ouerthrow all the principles of godlinesse who casting the Scripture behind them do flie to reuelation Chap. 9.10.11.12 2. What they teach to wit of what sort the nature of God is Chap. 13. In it selfe Infinite Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Inuisible Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Eternall Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Omnipotent Wherupon we conclude that They erre who doe attribute vnto God a visible shape as do the idolaters Of one essēce which containeth in it selfe three persons of Chap. 13. 1. The Father 2. The Sonne 3. The holy Ghost In the Creatiō of 1 Heauenlie things as of Angels Chap. 14. Good to the defence of the godlie Euill of Diuels and they are suche not by creation but by corruption Chap. 14. 2. Of earthly thinges as of man whose Cha. 14.15 1. Perfectiō is taught in his Soule Body 2. His fall is set down concerning which looke the table of the second booke In the Administration reade the table following A. A Gods administratiō or gouernment is C. 16. Vniuersall Whereby God doeth gouerne all creatures according to that propertie which he hath geuen to euerie one of them when he created them Particular which is considered in respect 1. Of things Hauing life So that if anie man fall into the handes of robbers Or among wild beasts Or wandring through a wildernesse do find remedie for his thirst Or being tossed with waues do come into some hauen We must ascribe all these euents to God being Prosperous Vnprosperous Without life Which though they haue their property geuen them naturally yet do they not shewe forth their force saue only so farre forth as they are directed by the present hād of god 2. Of time Past that we may know that all thinges come to passe through Gods appointment by working 1. By meanes 2. Without means 3. Against meanes The frutes all thinges turne 1. To the faithfull to good 2. To the vnfaithfull to euill To come Whereunto appertaine mens deliberations Which teacheth vs that wee must vse lawfull meanes for that prouidence whereto we leane hath his meanes The frutes that wee may knowe assuredly Chap 17 1. That god careth for 1. All mankind 2. His Church chieflie 2. God doth 1. Containe by his power All thinges 2. Gouerne by his becke All thinges 3. Moderate by his wisedome All thinges 3 That he hath power enough to do good because He hath in his power Heauen Earth All creatures do obey his becke 4. That nothing cometh to passe by chaunce but by the will of God which is double Chap. 17. Hidden Which we can not search out but wee adore the same reuerently Expressed in the Lawe Gospell The knowledge of God the redeemer appeareth Ch. 1. 1. The fall of man wherein we must cōsider 1. What he oweth and to the ende we may do this let vs see Chap 1. 1. What he hath receaued 1. He was created after the image of God beeing partaker of Wisedome Iustice Innocencie Power 2. Therefore he did owe vnto God the perfect keeping of his cōmandemēts bicause he was perfect in Soule Body 2. How hee lost it The causes are 1. Nigh 1. Sathan 2. The Serpent 3. The woman 4. The apple 2. Farre of 1. Infidelitie 2. Ambition 3. Vnthankfulnesse 4. Stubbornnesse 3. The effects The image of God was blotted out man became 1. Vnfaithfull 2. Vnrighteous 3. Subiect to death 2. What he is able to doe Chap. 2. 1. In soule Ch 3 1. In vnderstanding 1. In diuine thīgs 1. In godlines 1. In the knowledge of God Hee is blinder then moals 2. In the true worship of God Hee is
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
againe may possesse him * Luke 3.16 * 1. Ioh. 2.20.27 * Ioh. 4.14 4 But because faith is his principall worke * Eph. 4.15 Rom. 8.29 Faith is the principall work of the Spirit those things are referred vnto it for the most part which we finde vttered to expresse the force and operation of the spirite because by faith alone hee bringeth vs to the light of the Gospell As Iohn teacheth that there is a prerogatiue graunted to those which beleeue in Christe to be the sonnes of God because they are borne not of flesh and blood Ioh. 1.13 Mat. 16.17 but of God* CHAP. II. Of faith where is set downe the definition thereof and the properties that it hath are declared 1 VVHEN in the schooles they dispute about faith The faith of the Schoolmen so sone as they heare it named they conceiue no higher thing but a certain cōmon assenting to the historie of the Gospell and in calling God simply the obiect therof they carrie away sillie soules rather with a vanishyng speculation then direct thē to the mark For God dwelleth in light that no man can come vnto therfore Christ must needs come between for which cause hee calleth himselfe both the light of the world the way the truth the life* because no man commeth vnto the father but by him The mediatour Ioh. 18.12 14 6. 2 Therfore let vs thanke the schoolemen for this euill who haue couered Christ as with a veile drawen before him whom vnlesse wee doe directlie behold wee doe alwaies wander through many Labyrinths Mazes And beside that they do deface the whole force of faith with their dark mistie definition they haue forged a deuise of intangled faith with which name adorning most grosse ignorance they delude the sillie common people Intangled faith to their great destruction Ob. It is sufficiēt to beleeue that which the holy church beleeueth neither need we to seek any further An. Is this to beleeue to vnderstand nothing so that thou doe obedientlie submitte thy sense to the church faith is not placed in ignorāce but in knowledge that not only of god but also of the wil of god 3 Ob. Because we be inuironned with ignorance many things are to vs dark now wherein it is good for vs to suspend our iudgement and to settle our selues to keep the vnitie of the church An. I graunt but yet it is a most absurd thing to giue ignorance tempered with humilitie the name of faith For faith lyeth in the knowledge of God of Christ not in the reuerēce of the church vnder the title wherof somtimes most monstrous errours are thrust in Faith lyeth in the knowledge of God Ob. We beleeue nothing absolutely without adding this condition If the church do beleeue so An. By this meanes truth should be holden in error light in darknes true knowledge in ignoraunce Absurdities 4 Obiect So long as we are in our pilgrimage in the world our faith is entangled An. I graunt that we be ignorant of many things and that we be compassed about with many clouds It is the greatest wysdome to goe forwarde For the principall wisedome of euerie most perfect man is to go forwarde Which we may note in the Disciples of Christ before they were fullie illuminate Because they did stagger euen in verie small things 5 But yet for all this the desire which the faithfull haue to learne and profit Voluntary ignorance doth much differ frō grosse ignorance wherein they droupe which are content with an entangled faith such as the Papistes imagine For if Paule do sharpely condemne those who are alwayes learning can neuer come to the knowledge of the truth howe much greater reproch do they deserue who of set purpose are desirous to know nothing 6 Therfore this is the true knowledge of Christ The true knowledge of Christ if we receaue him such as he is offred of his father to wit clothed with his Gospell because as he is appointed to be the mark wherat our faith must ayme so we can not come directly to him vnlesse the Gospell go before vs. Quest If faith be restrained to the Gospell what shall the doctrine of Moses and the Prophetes profite vs An. It was sufficient at that time to edifie faith Why the Gospell is called the doctrine of faith Rom. 10.4 but because we haue a more perfect manifestatiō of Christ in the Gospell Paule doth for good causes call it the doctrine of faith* 7 And although it be the office of faith to subscribe to the truth of God as often and whatsoeuer and howsoeuer he doth speake yet it doth properly respect his good will mercie and promises of grace in Christ into the certaintie whereof the holie Ghost doeth illuminate our mindes and confirme our hearts The definition of faith Whence we shall haue a perfect definition of faith if we say that it is a firme and certaine knowledge of Gods good will toward vs which being grounded in the trueth of the free promise made in Christ is both reuealed to our mindes and sealed vp in our heartes by the holie Ghost vnformed faith 8 Therefore that distinction of faith formed vnformed which flieth about in the schooles is vaine Obiect They which beleeue whatsoeuer is necessarie to saluation haue faith although they be touched with no feare of God An. Paule saith otherwise with the hart man beleeueth vnto righteousenesse* Rom. 10.10 therefore faith may in no case be seuered from a godly affection of righteousnesse 9 Obiect Paule teacheth an vnformed faith saying if anie mā haue all faith so that he can moue mountaines and yet haue no loue he is nothing* 1 Cor. 13.2 An. Faith is put in that place for power to worke miracles Cor. 12.10 which the reprobates also had* Therefore it is no maruell if it bee separate from loue Obiect There be many formes of faith An. There is one onely true faith of the godly Obiect Manie beleeue that there is a God that the historie of the Gospell is true and euerie parte thereof Historicall faith also they are moued with threatenings promises An. The name of faith is giuen to such but vnproperly because they do not resist the word of God with manifest vngodlinesse 10 But this whether shadowe or image of faith A shaddow of faith as it is of no importaunce so it is vnworthie to haue the name of faith Obiect Simon Magus is said to haue beleeued* An. He doth shortly after bewray his want of faith Such are they in whom the seed of the word is choked before it can bring forth frute* Let those which bost of such images of faith know that they are no better then the deuils* Act. 8.13 11 Obiect Paule affirmeth that faith is a fruite of election* Luk. 8.13 Faith of the Deuills and of the reprobate Ia. 2.19 1.
doubting The hope of the faithfull by beholding our owne vnworthinesse we stagger and doubt An. We thinke vpon Christ not standing a farre of but rather dwelling in vs. Therfore we looke for saluation at his handes because he doth make vs after we be ingrafted into his bodie partakers not onely of all his good thinges but euen of him selfe also 25 Bernard disputeth in like sort Hom. 5. dedica templi by the benefite of God saith he somtimes thinking vpon the soule me thinkes I see in it as it were two contraries if I behold it as it is in it self of it self I cā say nothing more truely of it then that it is brought to nothing but of the mercie of God we haue cause to reioyce not in our selues but in the Lord. 26 Furthermore the feare of the Lord which is called elsewhere the beginning of wisedome* The soonnelie feare and the seruile Pro. 1.7 and in some place wisedome it selfe * Pro. 15.23 although it be but one yet it floweth from a double vnderstanding For God hath in him self the reuerence of a father and of a maister Therfore he that will worship him aright must shewe him selfe both an obedient child toward him and also studie to do the dutie of an obedient seruant Mal. 1.7 27 Obiect Iohn saith that there is no feare in loue but that perfect loue casteth out feare* 1. Ioh. 4.18 An. He speaketh of the feare and terrour of incredulitie The difference betweene terrour and feare from which that feare of the faithfull differeth much For the wicked do not feare God but so soone as they heare of his anger armed with power of reuenge they quake and are taken with horrour forthwith But the faithfull do more feare the offence then the punishment Whereby it commeth to passe that we say there is a double feare seruile and sonnely The goodwill of God is the cause of saluation 28 Nowe we vnderstand and know that the possession of saluation and eternall life is obtained in Gods good will which our faith doth respect For if we can lacke no good thing so long as we haue God to be fauourable to vs it doth aboundantly suffice vs vnto the certaintie of saluation when he him selfe doth certifie vs of his loue Let him shewe his face saith the Prophet Psal 80.4 we shal be safe* Wherfore faith being layde hold on by the loue of God hath the promises of this life and of the life to come The promyses make faith careles and perfect securitie of all good thinges but yet such as may be gathered and had out of the worde 29 Therefore wee make the free promise the ground of faith The free promyse is the foūdation of faith because faith consisteth properlie in it For though it be perswaded that God speaketh the truth whether he command or forbid or whether he promise or he threaten and doth also obediently receaue his commaundements obserue his inhibitions take heed of his threatnings yet it beginneth properly with the promise in it it consisteth and continueth and in it it endeth for it seeketh life in the free promise of mercie in which sense not the Lawe but the Gospell is called the word of faith* Rom. 1 5. 16 17. Pighlus 30 Obiect Such a restraint in pulling faith in peeces doth lay hold but vpon one peece An. Faith hath respect vnto all parts of the word of God but it neuer stayeth vntill it come vnto the free promise of grace in Christ 31 And hereby we gather that faith hath no lesse neede of the word A similitude then frute hath of the liuely roote of the tree because as Dauid doth witnesse Psal 9.11 none trust in God but such as know his name* and in another place I haue hoped in thy worde Psal 119.45 Faith layeth hold vpon the power of God by the worde saue me* Therefore we must not turne aside from the word no not one iote whereby we do also lay hold vpon the power of God which we do not conceaue to be idle but effectuall whereby the Israelits also might learne that God who was the authour of saluation once would be the euerlasting keeper thereof Obiect Sara and Rebecca The errour of Sara and Rebecca through zeale of faith offended An. Both of them erred because they passed the bounds of the word 32 Againe we do not without cause include all promises in Christ Promyses in Christ Rom. 1.17 when as the Apostle includeth all the whole Gospell in the knowledg of him* and in another place he teacheth that all the promises of God are in him yea and amen For whatsoeuer God doth promise he doeth thereby testifie his good will The promyses a testimonye of loue so that there is no promise of his which is not a testimonie of loue But no man is beloued of God which is without Christ For he is the beloued Sonne* Mat. 3.17 17.5 Eph. 1.6 Note 2. Kin. 5.19 in whom the loue of the Father abideth doth afterward descend from him vnto vs. It followeth that we must cast our eyes vpon Christ so often as anie promise is offred vs. Obiect Naaman the Syrian * Act. 10.31 Cornelius the Gentile and Romane* the Eunuch * Act. 8.7 were acceptable to God and yet they knewe not Christ the Mediatour An. I graunt that in some point their faith was entāgled not only as touching the person of Christ but also as concerning his power Naamans faith intangled and the office which was enioyned him by his Father Yet neuerthelesse it is certaine that they were instructed in the principles which gaue them some tast of Christ though it were verie slender Preachinge of the worde 33 And this bare and externall preaching of the worde ought to suffice abundantly to make it to be beleeued vnlesse blindnesse and stubburnnesse did let it Furthermore without the illumination of the Spirite nothinge is done by the woorde Note The holye ghost is the authour of faith Moreouer the Spirite is not onely the beginner of fayth but he doeth also increase it by degrees vntill it bring vs vnto the kingdome of heauen The incresings of faith Obiect On the other side Paule teacheth that the Spirite is geuen by the hearinge of faith* Gal. 5.5 An. If there were one onely gift of the Spirite he should haue spoken absurdly in calling the Spirite an effect of faith who is the authour and cause thereof but forasmuch as he setteth foorth those giftes wherewith God doeth adorne his Church The Spirit put for the giftes of God and by the increasinges of faith doeth bring it vnto perfection no maruell if he ascribe those thinges to faith which doeth prepare vs to receaue the same 34 These are the mysteries of God which are reuealed onely to litle ones * Mat. 16.17 Mat. 11.25 For flesh and bloude doth
distributed by the keies of the church An. Iohn saith farre otherwise who saith That Christe is both our aduocate with the father the propitiation for sinnes and that sinnes are forgiuen for his names sake * For hee is the onelie Lambe which taketh away the sinnes of the world* Therefore we neede none other recompence or satisfaction 1. Ioh. 2.2.12 * 1 Ioh. 1.36 27 Wee must heere consider two thinges The first that Christ his honour bee kept to him vndiminished Secondlie that mens consciences being fullie certified of remission of sinnes may haue peace with God Both of these are violate by the doctrine of satisfaction 28 Obiect Certaine sinnes be veniall and certaine mortall for mortall sinnes The veniall sinnes of the Papists a great satisfaction is due veniall sinnes are purged with more easie remedies with the Lords prayer with holie water with the absolution of the Masse An. That is to toy and mocke with God Such a distinction of sin is contrarie to the scripture which pronounceth death to bee the rewarde of sinne* Rom. 6.23.14 Ezech. 18.20 and that the soule which shall sinne is worthie of death* Obiect The sinnes of the faithfull are veniall or pardonable An. Not because they do not deserue death All sinnes are mortall Rom. 8.1 but because through the mercie of God there is no condemnation to those which are in Christ Iesus* Obiect This is the paradox of the Stoicks touching the equalitie of sinnes An. It doth not followe that those sinnes are equall which are together mortall Of the offence and punishmēt of sinnes 29 Obiect The offence is forgiuen through the mercie of God but the iustice of God doth require that the punishment should be paid An. The scripture teacheth the contrarie This is the testamēt which God hath concluded for vs in his Christ that he will not remēber our iniquities* And in another place If the wicked man shall depart from his iniquitie Ier. 31.34 Ezech. 24.27 I will put all his iniquities out of my remembrance* 30 What had Christe done for vs if the punishment should yet bee required for sinnes 1 Pet. 2.24 Ies 53.5 Rom. 3.24 For when we say that he hath borne all our sinnes in his bodie vpon the tree there is no other thing signified but that he hath suffered the punishment pain which were due to our sinnes Quest Will the Lord admit no recompence Ose 14.3 An. We will pay the calues of our lips* namelie thanksgiuing Dauid 2 Sam. 12.13 31 Obiect Dauid obtained pardon for his sin and yet he is punished afterward with the death of his sonne* Punishment of the wicked An. Such punishment is a correction and not a punishment for sinne which two must be diligentlie distinguished For there be two kinds of iudgemēts the one of a iudge such as the punishment of God is when the punishment is ioyned with his indignation Correction of Children The other of a father which is properlie called a correction or admonition The sonne is beaten the seruant is beaten but the seruant is punished as a seruaunt because hee hath offended But the sonne is chastised as a sonne needing discipline 32 Therefore the chastisement of the faithfull is a blessing of God and a sure testimonie of Gods loue* Ioh. 3.17 Pro 3.11 Heb 12.5 But what afflictions soeuer the wicked doe suffer it is depainted out vnto vs as the entrance into hell from whence they beholde their eternall damnation alreadie a farre of Obiect God is oftentimes saide to bee angrie with his Saints when hee punisheth their offences* Isa 12.1 Abac. 3.2 The anger of God An. That is not referred vnto the purpose of God who doth punish but vnto the vehement feeling of paine which those suffer which abide his seueritie 33 Therefore when the reprobate are scourged with scourges of God The whipps of the reprobate they are not therefore punished that they may returne to a better minde but onely they trie with their great euill that God is a iudge and reuenger* 1 Sam. 15.23 But the children are beaten with roddes not that they may thereby be punished for their sinnes but that they may therby be brought on to repentance* 1. Cor. 11.32 34 The faithful haue neede to be furnished with these cogitations in the bitternesse of afflictions It is time that the iudgement beginne at the house of the Lord wherein his name is called vpon* 1 Pet. 4.17 Ier. 25.29 Why God did chastice dauid What should the children of God do if they did beleeue the seueritie of God which they do feele to be his vengeance 35 Therefore we see plainly that after that God had forgiuen the adulterie of Dauid he chastised him both for a common example and also to humble him In this respect the faithfull to whome he is mercifull are daylie subiect to the common miseries of this life 36 Obiect Daniell counselleth Nabuchadnezar to redeeme his sinnes with righteousnesse Dan 4.24 What it is to redeeme sinnes and his iniquities with pitying the poore* An. This word redeeme is referred rather vnto men then vnto God For it is all one as if he had sayd Thou hast exercised ô king an vniust and violent gouernment nowe in steede of thy vniust exactions repay to the people iustice and mercie Obiect Salomon saith that the multitude of sins is couered by loue* Prou 10.12 An. Not with God but among men them selues For the whole verse goeth thus How loue couereth sinnes Hatred rayseth contentions but loue couereth all iniquities as if he should say They which hate one an other do one pull an other in peeces but those which loue together do winke at manie things do one forgeue another manie things Obiect Sinne is cleansed by mercie and liberalitie An. That is they shall find God fauorable who bidding adieu to their former wickednesse do turne to him by godlinesse truth So doth the Apostle* and Christ * Mat. 23.25 Luke 7.36 expound them 37 Obiect The woman had manie sinnes forgeuen her because she loued much* An. Her loue was not the cause of the forgeuenesse of her sinnes but the proofe because the Lord sayd Thy faith hath saued thee Hom. 2. in Psal 50. 38 Chrysostome writeth wel in a certaine place* Where mercie is required examination ceasseth where mercie is craued iudgement doth not rage where mercie is asked Note there is no place for punishment where mercie is there is no question where there is mercie the answer is pardoned Hom. 10. in Gen Euch. ad Laur. Obiect Augustine calleth the works of mercy remedies to obtaine remission of sinnes An. He expoundeth himselfe in another place The flesh of Christ saith he is the true and only sacrifice for sins not only for those which are all blotted out in baptisme but for those also which come vpon men afterward through infirmitie for which we say
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
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
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
Bishop of Rome being not content with their kingdomes laid hands vpō the Empire Lib. de consid 2. who as Bernard saith* had neede of a weedhooke not of a scepter Epist 5 lib. 2. Gregorie 12 Gregorie called the Emperour most noble Lorde and himselfe his vnworthie seruant* 13 Neither are fiue hundred yeares yet past when as the Bishops were in subiection to princes neither was the Pope created without the authoritie of the Emperour Henrie the Emperour sold holie thinges Hildebrand brought the Emperoures in subiection to him Constantinus Increase of the Papacie The Emperour Henrie the 4. of that name who solde holie things gaue occasion to Gregory the seuēth to alter this order At length Hildebrand who called him selfe Gregorie the seuenth made also the Emperours subiect to him Obiect The West Empire was giuen to the Pope by Constantine An. That is a false starting hole vnder colour of donation In the meane season the Popes ceased not sometimes by fraude somtimes by treacherie sometimes by weapons to inuade other mens dominions also they brought the citie it self which was at that time free vnder their power vntill they came to that power which they doe now enioy 15 To iurisdiction is annexed freedome Freedome annexed to Iurisdiction For they thinke it an vnmeet thing if in personall causes they answere before a ciuill iudge and they suppose that both the libertie also the dignitie of the church consisteth in that if they be exempted from common iudgements and lawes Obiect If any question of faith were handled or anie such question as did properlie appertaine to the church the hearing thereof was referred to the church 16 An. By this exception holy men sought nothing els but that Princes which were not religious might not with tyrannicall violence and lust hinder the church in doing her dutie For they did not disalow it if sometimes Princes did vse their authority in Ecclesiasticall matters so this were done to preserue the order of the church and not to disturbe it Therefore they doe euill to chalendge to themselues freedome CHAP. XII Of the discipline of the church whose principall vse is in censures and excommunication 1 FVRTHERMORE The diuision that we may the more easily vnderstand Ecclesiastical discipline which dependeth vpon the power of the keyes and spirituall iurisdiction let vs deuide the churche into the cleargie and the common people Let vs speak first of common discipline vnder which all men must be then we will come to the cleargie which haue their proper discipline 2 The first foundation of the church is that priuate admonitions doe take place that is if any man doe not his duetie willinglie that he suffer himselfe to be admonished The degrees of comō discipline Priuate admonition and that euerie one studie to admonish his brother when need is Especiallie let the Pastors be diligēt herein whose dutie it is to preach to the people and to exhort through euery house* If any man refuse admonitions and despise two or three witnesses Act. 20.20 and if hee continue stubborne let him be banished out of the companie of the faithfull* Mat. 18.15.17 as a contemner of the church Excommunication 3 But because he intreateth there of secret faults wee must put this diuision that some sinnes are priuate and some publike Christ speaketh of the former Deuision of sinnes Mat. 18.15 1 Tim. 5.20 Gal. 2.14 Reproue him betweene him and thee alone* Paul saith concerning open sinnes Reproue him in presence of all men* that the rest may feare Hee himselfe followed this last in Peter* Therefore in secrete sinnes let vs proceede according to the degrees which Christ setteth down Another destinction of sinnes in manifest sinnes let vs straight way proceed vnto the solemne rebuking of the church 4 Let this be also another distinction Of sinnes some are defaults some hainous offences for these latter Paul vseth a more sharpe remedie in the incestuous person of Corinthus* because he doth not only in wordes chasten but with excommunication punish him 5 And there be three ends whereto the church hath respect in such corrections Endes of correction and in excommunication The first is that they may not bee named among christians which lead a wicked life as if the holy church were a conspiracy of wicked men* Col. 1.24 The second that good men may not bee corrupted with the continuall companie of the wicked* 1 Cor. 5 6.11 The third is that those men themselues beeing confounded with shame 2 Thess 3.14 may begin to repent of their filthines* 6 These ends being set downe it remaineth that we see how and after what sort the church doth execute this point of discipline The diuision of sinnes Publike Priuate Stubbornesse Haynous offences Defaultes which consisteth in iurisdiction First of all let vs retaine that diuision of sinnes that some are publike and some priuate The former kinde doth not require these degrees which Christ reckoneth vp In the second sort they come not to the church vntill stubbornnes come When it is once come to knowledge then must we obserue the other diuision between hainous offences defaults In lighter offences there must a light and fatherlie chastisement be vsed But hainous offences must be chastised with a more sharp remedie 1 Cor. 5.5 as by depriuing of the supper vntill the sinner doe testifie his repentance* This order did the olde and better church obserue whē lawful gouernmēt was in force Let Princes submit themselues to discipline 7 So far of was it that anie was exempted from this discipline that the Princes did submit thēselues together with the common people to abide beare it And it is meet that the scepters of all princes bee made subiect to Christes crowne So Theodosius was depriued by Ambrose of the right of the communion* Am. lib. 1. Epist 3. in orat funeb Theo. This is a lawefull proceeding in excommunicating of a man if not the elders alone do that apart but the Church knowing and approuing the same 8 And such sharpnesse becommeth the church as is ioyned with the spirite of meeknesse that he may not be swallowed vp of sorrow which is punished* 2 Cor. 2.7 For by this meanes a remedie should bee turned to destruction A caueat Sharpnesse of the men of old For when as they enioyned a sinner penance to endure for 7. 4. 3. yeres or during his whole life what could followe thereupon but either great hypocrisie or great desperation 9 All thinges must be tempered with loue and curtesie All things must be temperat with courtesie Neither is it for vs to blot out of the number of the elect excommunicate persons or bee out of hope of them as if they were alreadie damned Wee may indeed count them straungers from the Churche and therefore from Christe but yet onlie during that time wherein they continue diuorsed The difference