works thereof comprehended in these thrée propositions All both Iewes and gentiles are vnder sinne that is are iustly condemned for sinne All haue sinned and are iustly depriued of the glory of god that is of euerlasting life All the world is subiect to the iudgement of god And herein is the praise of his iustice in that we deserue it as also the praise of his mercy in that fréely in Christ he forgiueth vs so great damnation So that here it resteth that there is but one way of But one way of saluation saluation to wit Iesus Christ and his righteousnesse apprehended by faith For the gospell of Christ is the power of god vnto saluation to euery one that beléeueth to the Iewe first and also to the Grecian Vnto which faith although VVorkes that works are necessarily adioyned and are as the light which is séen togither with the flame yet they auaile not vnto iustification but rather signifie that a man is inwardly iustified before god Therefore although faith be not without workes yet faith alone without workes doth Faith onely iustifieth iustifie The lawe manifesteth sinne and death which was before the lawe it causeth wrath and dooth not reconcile vs vnto God but the true reconciliation and purification The righteousnesse of God commeth only from the righteousnesse which is of God And séeing righteousnesse is not sound by the law it is necessary and behoouefull that we looke for righteousnesse elsewhere And because man could not accomplish any righteousnesse therefore least hée should vtterly perish God exhibiteth a way which he promised of olde whereby he should be iustified and saued before him Christ is our righteousnes without the lawe The matter and grounde of this righteousnesse is Christ apprehended through faith who is offered vnto all because all haue sinned Which righteousnesse is fréely giuen without any merit of ours for wée are iustified freely by his grace through the God the au thour of this righteousnesse redemption that is in Christ Iesus The authour of this righteousnesse and iustification is God for hée so loued the world that hée gaue his only begotten sonne to bee offered vp for our sinnes and to make full satisfaction that whosoeuer beléeueth in him should not perish but haue life euerlasting Whom GOD set foorth to bee a reconciliation through faith in his blood Righteousnes in the death and resurrection of christ The materiall cause is the death and resurrection of Christ for hée was deliuered to death for our sinnes and is risen againe for our iustification The cause formall or instrumentall is faith whereby as it were with an hande wée apprehende the righteousnesse of GOD. For with the heart man beléeueth vnto saluation and to righteousnesse Christ is our reconciliation through faith while wée laie holde of the promises The end of this righteousne what of Gods mercy in him The finall cause is the glorie and praise of the goodnesse of God in that being enemies hée reconcileth vs vnto him Wherefore we are not saued by workes or partly by faith and partly by woorkes but all our reioycing is excluded by the VVe are iustified not by workes but by faith lawe of faith And our iustification dependeth onely vpon GOD that his glorie might be established for the promise of God is through faith and not by the lawe For as the lawe is the cause of wrath so is faith the appeasing of our consciences whereby we vnderstand that we are iustified And if any man make the lawe his grounde and his rocke hée is fallen from grace for they are vtterly abolished from Christ whosoeuer are iustified by the lawe So that they that put their confidence in the workes of the lawe Christ shall profit them nothing By whome onely wee obtaine to bee called the sonnes of god and the heires of the kingdome of heauen by whome we are deliuered and redéemed from the lawe that wee might receiue the adoption of sonnes For GOD hath giuen the spirit into our hearts that we may cry Abba father Which spirit we receiue by faith and not by the workes of the lawe for they that are vnder the lawe are vnder the curse and vnder moste dreadfull feare And the generall proposition of the Apostle is that no man is iustified by the lawe for the lawe is not of faith but the iust shall liue by faith For by faith wée are the séede posteritie and children of Abraham and heires by promise and fellowe heires with Christ of his euerlasting kingdome By the lawe and the couenant there is a difference betwixt the Iewes and the Gentiles but by by faith there is neither Iewe nor Grecian there is neither bonde nor frée there is neither male nor female For all are one in Christ Iesus Therefore by faith is iustification whereby the scriptures foresawe that the gentiles should bee saued and that the lawe could giue no life and that by the lawe there was no righteousnesse because the scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ shuld be giuen to them that beléeue Therefore it is by faith that it might come by grace that the promise might be sure vnto all both them of the lawe and to them of the seede of Abraham Wherefore séeing the righteousnesse of man by nature is nothing else but wickednesse and hipocrisie backsâ—iding by excuse boasting by vaine knowledge without practise and that the lawe cannot be fulfilled because the corruption of man is quite contrary vnto it and abhorreth the lawe and that we are all vnder sinne and so by the lawe vnder damnation in that it letteth vs to vnderstand the hugenesse of our sinne and the curse and punishment due thereunto euery mouth is stopped and all the world subiect vnto the iudgement of god and to that damnation which the law of god and the corruption of our nature requireth And that the Apostle might bring vs to the perswasion of the iustice of faith which is the pathway and the highway vnto saluation he saith that we know that whatsoeuer the law saith it saith it to them which are vnder the lawe So that there is but one way of saluation euen the righteousnesse of god There are three braunches of the righteousnesse of God by saith Remission of sinnes by faith whereof are thrée especiall braunches Remission of sinnes Imputation of Christ his righteousnesse Sanctification newnesse and holinesse of life Remission and forgiuenesse of sinnes is giuen to the church and faithfull of god in that of his frée mercy and goodnesse their sinnes are blotted out and the account made voyd that they shall not be called vnto iudgement neither shall any punishment be exacted at their hands Whereby all satisfaction falleth to the ground in that of his frée mercy and goodnesse the Lord putteth away the remembrance and punishment of our sinnes forgiueth al our infirmities redéemeth our life from the graue and crowneth vs with
he said vnto them Ye are from beneath I am from aboue Ye are of this world I am not of this world I said therefore vnto you that ye shall die in your sinnes Phil. 3. 2. Beware of dogs beware of euil workers beware of the concision Iohn 6. 64. But there are some of you that beléeue not for Iesus knew from the beginning which they were that beléeued not and who should betraie him Although men must be vsed after diuers sorts some by gentlenesse and some by sharpnesse 2. Tim. 2. 24. But the seruant of the Lorde must not striue but must be gentle toward all men apt to teach suffering the euil men patiently Instructing them with méeknesse that are contrary minded prouing if God at any time will giue them repentance Mat. 3. 7. O generations of vipers c. Esay 1. 10. O Princes of Sodome and people of Gomorrha The eight Chapter How euery man may with profit apply this vniuersall doctrine to himselfe IT is most euident that they which teach that mans saluation Iustification by faith is vnprofitable if it be seperate from election either in part or wholly dependeth or is grounded in works destroy the foundation of the Gospel of God And contrariwise they that teach Iustification fréely by faith ground on a sure foundation but so that they build vppon that eternall counsell of God whereupon Christ himselfe and the Apostle Paul folowing Christ his steps groundeth his doctrine For séeing perseuerance in faith is requisite to saluation to what purpose shall faith serue me except I be sure of the gift of perseuerance Nor we néed not feare lest Peace of conscience depēdeth on Predestination this doctrine make vs negligent or dissolute For this peace of conscience whereof we speake ought to be distinct and seperate from foolish securitie and he that is the son of god séeing he is moued and gouerned by the spirit of God will neuer through the consideration of Gods benefit take occasion of negligence and dissolution Then if by this doctrine we had but this one commoditie that we might learne to assure and confirme our faith against all brunts that might happen it is manifest that they which speake against and resist this artickle of religion either through their wickednesse or else through ignorance or some foolish blind zeale which happeneth when men will measure God according to the capacitie of their owne wits subuert and destroy the principall ground and foundation of our saluation And in very déed although some as I must confesse do it not purposely yet do they open notwithstanding the doore to all superstition and impietie As for them which now adaies maliciously oppugne the truth I beséech the Lord euen frō the heart either to turne their mindes if so be they appertain to the elect or else to send them a most spéedy destruction that by their owne example they may confirme and establish that doctrine which so maliciously they resist These other I will desire most instantly and require them in the name of GOD that they would better aduise themselues what they do Now to touch bréefely how this doctrine may be applied let vs marke that all the workes of GOD euen the least of all are such that men cannot iudge of them but in two sorts That is either when they are done or else by foreséeing them to come to passe by the disposition of the second and manifest causes whose effects haue bin diligently and by long vse obserued As men accustome in naturall things to do wherein notwithstanding men are wonderfully blind In this matter then which is most obscure of all others it is no maruell if mans witte be driuen into this strait what is determined as touching himselfe in this secret counsell of God But because these are most high misteries and therefore stand in the obseruation of those causes which passe all naturall things wée mnst néedes séeke further and come to Gods word which forasmuch as without all comparison it is more certaine then mans coniectures so it can best direct vs herein and assure vs. The scripture then witnesseth that all those that God How a man may haue assurance of his election hath according to his counsell predestinate to be adopted his children through Iesus Christ are also called in their time appointed yea and so effectually that they heare the voice of him that calleth and beléeue it so that being iustified and sanctified in Iesus Christ they are also glorified Wilt thou then whosoeuer thou art bee assured of thy predestination and so in order of thy saluation which thou lookest for against all the assaultes of Sathan Assured I say not by doubtfull coniectures or our owne fancie but by arguments and conclusions no lesse true and certaine then if thou were ascended into heauen and had heard of Gods owne mouth his eternall decrée and purpose Beware thou beginne not at that most high degrée for so thou shouldst not be able to sustaine the most shining light of Gods maiestie Begin therefore beneath at the lowest order and when thou shalt heare the voice of god sound in thine eares and in thy heart which calleth thée to Christ the onely Mediator consider by litle litle and trie By what signs faith is known diligently if thou be iustified sanctified in Christ through faith For these two be the effects or frutes whereby the faith is knowne which is their cause As for this thou shalt partly know by the spirit of adoption which crieth within thée Abba father and partly by the vertue effect of the same spirit which is wrought in thée As if thou fal and so declare indéed that although sin dwell in thée yet it doth no more raigne in thée For is not the holy Ghost he that causeth vs not to let slippe the bridle and giue libertie willingly to our naughtie and vile concupiscences as they are accustomed whose eyes the prince of this world blindeth or else who moueth vs to pray when we are cold dull and slothfull Who stirreth vp in vs those vnspeakeable gronings Who is he that when we haue sinned yea and sometimes wittingly and willingly ingendereth in vs an hate of the sinne committed and not for the feare of punishment which we haue therefore deserued but because we haue offended our most mercifull father Who is he I say that testifieth vnto vs that our sighings are heard and also moueth vs to call daily God our God and our father euen at that time when we haue trespassed against him Is it The assurance of the vocation is knowen by faith and so by the vocation the election not that spirit which is fréely giuen to vs as a gift for a sure and certaine pledge of our adoption Wherefore if wée can gather by these effects that we haue faith it followeth that we are called and drawen effecttually And againe by this vocation which we haue declared properly to belong to the
God for if righteousnesse be by the lawe then Christ died without a cause Rom. 10. 4. For Christ is the end of the lawe for righteousnesse vnto euery one that beléeueth And chapter 11. 5. 6. Euen so then at this present time is there a remnant through the election of grace And if it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more grace or else were worke no more worke Ephe. 2. 4. 5. 8. 9. 10. But God which is rich in mercie through his great loue wherewith he loued vs euen when wee were dead by sinnes hath quickened vs togither in Christ by whose grace ye are saued For by grace are ye saued through faith and that not of your selues it is the gift of god Not of woorkes least any man should boast himselfe But that we should be carefull to shewe foorth good workes therefore hée speaketh in the next verse Verse 10. For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them 1. Tim. 1. 9. Who hath saued vs and called vs with an holy calling not according to our workes but according to his own purpose and grace which was giuen to vs through Christ Iesus before the world was 1. Pet. 2. 12. And haue your conuersation honest among the gentiles that they which speake euill of you as of euill doers may by your good workes which they shall sée glorifle god in the day of the visitation Perseuerance in faith is requisite vnto saluation Mat. 10. 22. And ye shall be hated of all men for my name But hee that endureth to to the ende shall be saued Mat. 24. 45. Blessed is that seruant whom his maister shall finde so doing Now we need not feare lest this doctrine make vs negligent or dissolute For this peace of conscience whereof we speake ought to be distinct and seperate from foolish securitie and he that is the sonne of God seeing he is moued and gouerned by the spirit of God wil neuer through the consideration of Gods benefit take occasion of negligence and dissolution Rom. 5. 1. 2. Then being iustified by faith we haue peace toward god through our Lord Iesus Christ By whom also we haue accesse through faith vnto this grace wherin we stand and reioyce vnder the hope of the glory of god Rom. 8. 12. 13. 14. 15. Therfore brethren we are debters not to the flesh to liue after the flesh For if ye liue after the flesh ye shall die but if ye mortifie the déeds of the body by the spirit ye shall liue For as many as are ledde by the spirit of God they are the sonnes of God Ephe. 1 4. Aâ— he hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue 2. Tim. 1. 7. For God hath not giuen to vs the spirit of feare but of power and of loue and of a sound mind 1. Iohn 3. 20. 21. 24. If our heart condemne vs God is greater then our hearts and knoweth all things Beloued if our heart condemne vs not then haue wée boldnesse towards God For he that kéepeth his commandements dwelleth in him and he in him And hereby wée know that he abideth in vs euen by the spirit which hée hath giuen vs. This matter of Predestination is obscure aboue all others vnto the wit of man but opened and reuealed vnto vs by the word of God The Scripture therfore witnesseth that they that are predestinate vnto saluation are first called and that so effectually that they heare and beleeue and fructifie then also are they iustified and sanctified and in the life to come glorified Iohn 6. 44 45. No man can come vnto me except the father which hath sent me drawe him by the force of gods word and by the secret working of his spirit And I will raise him vp at the last day As it is written in the Prophets And they shall be taught of God Euery man therefore that hath heard and hath learned of the father commeth to me Acts. 2. 47. And the Lord added to the Church by the Apostles preaching from day to day such as should be saued Iohn 10. 26. 27. 28. 29. 30. â—ée beléeue not for ye are not of my shéepe as I said vnto you My shéepe heare my voice and I knowe them and they followe me And I giue vnto them eternall life and they shall ueuer perish neither shall any plucke them out of my hand My father which gaue them me is greater then all and none is able to take them out of my fathers hand Acts. 13. 48. And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained vnto eternall life beléeued And chap. 16. 14. And a certaine woman named Lidia a celler of purple of the city of the Thyatirians which worshipped God heard vs whose heart the Lord opened that she attended vnto the things that Paul spake Hebr. 3. 7. 8. Wherefore as the holy Ghost saith To day if ye shall heare his voice harden not your hearts as in the prouocation according to the day of temptation in the wildernesse And. chapt 42. For vnto vs was the Gospell preached as also vnto them but the word that they heard profited not them because it was not mixed with faith in those that heard it Consider by litle and litle and try diligenly if thou be iustified and sanctified in Christ through faith For these two be the effects or ftuites whereby the faith is knowne which is their cause 2. Cor. 13. 5. Proue your selues whether ye are in the faith examine your selues knowe ye not your owne selues except ye be reprobates Rom. 8. 30. Moreouer whom he predestinate them also he called and whom he called them also he iustified and whom he iustified them he also glorified As for this thou shalt partly knowe by the spirit of Adopion which crieth within thee Abba father Gal. 4. 5. 6. 7. 8. That hée might redéeme them which were vnder the lawe that we might receiue the adoption of sonnes And because ye are sonnes God hath sent foorth the spirit of his sonne into your hearts which crieth Abba father Wherefore thou art no more a seruant but a sonne Nowe if thou be a sonne thou art also the heire of GOD through Christ Rom. 8. 15. For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby we cry Abba father And partly by the vertue and effect of the same spirit which is wrought in thee Rom. 16. 17. The same spirit beareth witnesse with our spirit that we are the children of God If we be children we are also heires euen the heires of god and heires annexed with Christ 1. Iohn 3. 24. For he that kéepeth his commandements dwelleth in him and he
light of reason doo teach them and informe them what is good their conscience bearing them witnesse and the lawe of God â—ore perfectly establishing it and making it knowne The lawe of our slesh yet the lawe of our fleshe is most vnperfect and full of obstinate rebellion For our corrupt nature turneth the benefite of the lawe to our destruction whereby it followeth that that is moste peruerse and wicked which turneth that which is wholesome in it selfe to condemnation In the vnregenerate man it bringeth foorth death and may well be accused of him because it hath this operation in him that it causeth wrath stirreth vp grudging fretting and murmuring of our nature How the lawe is the power of sinne For the more it presseth by reason of our infirmitie in that wee are not able to withstand it it stirreth vp sin because wée are readie and moste desirous to doo that which is sorbidden it is the force and power of sinne it increaseth sinne and slaieth vs and maketh vs guiltie of the wrath of God and eternall death and damnation Wherefore if wée say there is no sinne in vs we How we do the workes of the lawe are founde liars béeing reprooued by the lawe And as for the outwarde woorkes of the lawe whiche wée doo are either for feare of punishment which might ensue vppon the offence or else for loue of our selues that we might reioyce in our owne righteousnesse But séeing with our workes there is ioyned stubburnnesse and the heart rebelleth within because the lawe reproueth our concupiscence and that naturally euen from the loines of our forefather Adam there is ingraffed into vs a seruile feare and deadly hatred of the lawe if not of the lawe-giuer our workes can in no wise come to the height that they may please GOD. The lawe therefore is spirituall and iust and holie and good and by the lawe commeth the knowledge of sinne therefore is euery mouth stopped and all the worlde found subiect vnto the iudgement of God Howe then may No man iustified by the lawe wée imagine that by the workes of the lawe we may bee iustified séeing that it is sayd by the woorkes of the lawe shall no flesh bee iustified Againe it is impossible to be made righteous by the lawe not onely to him The regenerate are stained with sin that is not regenerate but vnto the regenerate also in that their righteousnesse is stained with so many sinnes and they culpable of iudgement before God For the lawe cannot iustifie those that are in the flesh The lawe is spirituall but we are carnall sold vnder sinne and enemies to God and strangers from the common wealth of Israel Howsoeuer therefore we thinke to please God by the outwarde workes of the lawe yet is not that the righteousnes which The righteousnesse that God requireth is of the heart No iustification by works God requireth For the circumcision is of the heart in the spirite not in letter whose praise is not of men but of GOD. But if Abraham bee iustified by workes hée hath wherein to reioyce but not with God séeing that if iustification might be accomplished by the workes of the lawe it were altogither debt and not fauoure But that should not be blinded with a vaine opinion of debt and merit there the Apostle crosseth this sentence with a contrary position For to him that woorketh not but beléeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Whiche afterwarde hée prooueth more manifestly by the fall and ruine of the Iewes béeing compared with the Gentiles What shall we say then that the Gentiles which followed righteousnesse haue attained vnto righteousnesse euen the righteousnesse which is of faith But Israel which followed the lawe of righteousnesse could not attaine vnto righteousnesse Wherefore because they sought it not by faith but as it it were by the workes of the lawe For they being ignorant of the righteousnesse of God and going about to establish their owne righteousnesse haue not submitted Our iustification is by Christ In all humilitie we ought to confesse our selues to be sinners themselues to the righteousnesse of God For Christ is the ende of the lawe for righteousnesse vnto euerie one that beléeueth And vnlesse we acknowledge our selues to be sinners being voide and destitute of any righteousnesse that is in vs we séeme to deface and to darken the worthinesse and dignitie of Christ Which consisteth in this that he is the onely light saluation life resurrection and righteousnesse and the soueraigne phisicke of euery mans soule and to what end If not to lighten the blind to restore them that were condemned to quicken them which were dead to raise them vp which wer brought to nothing to cleanse them which were polluted with all filthinesse to cure and heale them which were death sicke and almost swallowed vp thereof Nay but if we attribute any part of He that attri buteth any thing to himselfe derogateth froÌ„ God and wrastleth with him How Christ is a rocke of offence righteousnesse vnto our selues we wrastle as it were with Christ whose propertie it is to beate downe them that are fleshly minded and to reléeue those that are heauie laden with the burthen of of their sinnes So that Christ is a stumbling blocke and a rocke of offence not that it agreeth vnto him to be so but that malicious mindes do take offence through their owne corruption For they stumble by reason of their owne pride and their damnation is in them selues What sencelesse blockishnesse is it therefore in vs that we should deriue saluation righteousnesse and iustification from the lawe which is our downfall and the cause of wrath Neuerthelesse if we be not as yet satisfied he vseth an other effectuall proofe whereby we may plainly sée that righteousnesse and iustification is not by the lawe For the promise that was made to Abraham the father of the faithfull that he should be the father of many nations through gods euerlasting couenant with him that he would be his god and the god of his séede after him I say the promise The promise is not by the lawe that he should be the heire of the worlde was not giuen to Abraham and to his séede through the lawe First because the lawe cannot comprehend the promise secondly because faith should be ioyned in vaine to the promise which should be apprehended by workes Againe if iustification depended Iustification that is the righteousnesse of God pertaineth vnto all vpon the lawe of Moses then should god be the Sauiour only of the Iewes but it is god who shall iustifie circumcision of faith meaning the Iewes and vncircumcision through faith meaning the gentiles And in that that Abraham was iustified being vncircumcised it also followeth that iustification belongeth vnto them that are vncircumcised This therefore may be the generall conclusion of this point that we are not iustified by the law the
without spot that he might vndertake that punishment that was due vnto our sins and endue vs with his righteousnes So that now we are iust and righteous in him not that we can satisfie the iudgement of God by our owne workes but that we are accounted iust and righteous through Christ who is ours through faith Who is made vnto vs wisdome and righteousnesse satisfaction and redemption that he that reioyceth might only reioyce in the Lord for whose sake we are fréely accounted both iust innocent before god in whom are seene the glorious treasures of God that wée might bée inriched by him For if wée looke for saluation wée are taught by the very name of Iesus that it is in him if wée séeke for any other gifte of the spirit they are to bée found in his annointing if wée séeke for strength it is in his dominion if we séeke for cléerenesse it is in his conception if we séeke for tender kindnesse it sheweth it selfe in his birth whereby he was made in all things like vnto vs that he might learne to sorrowe with vs. If we séeke for redemption it is in his passion if we séeke for absolution it is in his condmnation if wée séeke for release of the curse it is in his crosse if we séeke for satisfaction it is in his sacrifice if wee séeke for clensing it is in his blood if wée séeke for reconciliation it is in his going downe into hell if we séeke for mortification of the flesh it is in his buriall if wée séeke for newnesse of life it is in his resurrection if for immortalitie it is in his victory ouer death if we seeke for the inheritaunce of the kingdome of heauen it is in his entraunce into heauen if wée séeke for defence for assurednesse for plentie and stoare of all good thinges it is in his kingdome And therefore this is the diademe and bewtifull crowne that is sette vpon our heads the fine linnen and the silke and the broidered worke wherewith wée are couered these are the ornaments wherewith wée are decked the bracelets on our hands and the chaine that is put about our neckes this is the frontlet on our face the earings in our eares this is the garment of siluer and gold wherewith wée are cloathed this is the fine flower the hony and the oyle whereby we become so bewtiffull Euen the remssion of our sinnes and the imputation of Christ his righteousnesse who hath put away our transgressions like a cloud and our sinnes like a mist and filled our harts with ioy and gladnesse that in a sure confidence we may break out and say Nowe there is no condemnation to them which are in Christ Iesus Reioice therefore O ye heauens at the goodnes and mercie of the Lord for he only hath done it shout ye lower partes of the earth brast foorth into praises yee mountaines 3. Sanctification The lawe is fulfilled of the regenerate by reason of Christ O forrest and euerie trée threin The third braunch is sanctification and holinesse of life whereby as before being vnregenerate we hated the lawe and the lawe was vnto vs the cause of death nowe being reconciled to God of our owne accord respecting our former rebellion we are readie and obedient to doe the will of God yea and all our delight is therein so nowe vnto vs it ceaseth to bee a curse and condemnation for the lawe of God is writte in our harts whereby we vnderstand the will of God and are stirred vp to the obedience thereof So then through faith the lawe is not made of none effect but it doeth rather establish the lawe For without Christ the lawe is not fulfilled yea it setteth our concupiscence on fire and maketh vs subiect vnto condemnation but in Christ we find the exact righteousnesse of the lawe for he is the end of the lawe to eucrie one that beleeueth by whom also we are sanctified and our hearts framed to the obedience of the lawe which though it be vnperfect yet doth it aime at perfection And this obedience procéedeth from faith which through the merit of Christ obtaineth the holie spirit which spirit doth make vs newe harts doth exhilarat vs doth incite and inflame our harts to doe the lawe willinglie Nowe the lawe in the regenerate that is in those whose sinnes are forgiuen vnto whom the righteousuesse of Christ is imputed who are sanctified bringeth foorth good frutes Therefore euill actions procéede not from the lawe and from The workes of the regenerate no cause of iustification the regenerate but from sinne and our corrupt nature Neither let vs thinke so highly of these frutes as though from thence our iustification were deriued For though we hate sinne in other men and especially in our selues although we delight in all things which are agréeable to the A true doctrine of good workes will of god although all our actions and conuersation do expresse the same yet are they but signes and tokens of our loue to God and arguments to vs of our election and frutefull examples to drawe others to that excellent knowledge which is in Christ The lawe in the regenerate a mind rightly formed and ruled perswaded on thing but corruption also which hath her seate in the regenerate an other thing for it striueth against the spirit and the lawe of the In the regenerate is a fight betwixt the flesh and the spirit An especiall comfort in this fight is that we are vnder grace mind so that they cannot either liue as wel as they would or be so voide of sinne as they could wish Neuerthelesse this is their comfort that they are not vnder the lawe but vnder grace whereby enioying the fauour mercie fréegoodwill and beneuolence of God towarde vs in Christ the reliques of sinne are not imputed vnto vs but we are reputed and accounted before God as men fullie and perfectly iust He hath giuen vs his spirit the fulnes whereof we do not enioy because in this life there will alwaies remaine in vs remnants of sinne which fight against the spirit Which conflict the Apostle plainly setteth forth before our eies hauing sufficient experience thereof in himself For the mind of a regenerate man is spirituall but he himself is carnall sold vnder sinne and that which he hateth that doth he in his flesh there is no good thing To wil is present but he findeth no means to perform that which is good yea euil togither continually is present with him and though his inner man delight in the lawe of God yet doeth he sée an other lawe in his members rebelling against the lawe of his minde and leading him captiue vnto the lawe of sinne which is in his members And that euen the godly might know that they are laden The profit of this fight with infirmities therefore is this sting left in their flesh that they might alwaies haue recourse vnto the Lord who is able to beate downe
also retaining the faithfull in godly life and manners what moueth these our aduersaries séeing they are ouercome with the manifest and inuincible trueth to thinke they speake well saying Although this doctrine of Predestination be true yet it ought not to be preached vnto the people Nay so much the rather it is good to be throughly preached that he that hath eares to heare may heare And who hath them But he that hath receiued them of God who promiseth to giue them And as for him that doth receiue it let him refuse it if he will so that he that doth receiue it may take it drinke it be sufficed and haue life For as we must preach the feare of God to the end that God may be truly serued so must wée preach predestination that he which hath eares to heare may heare and reioyce in God not in himselfe for the grace of God towards him This is the mind of that excellent Doctor as touching this point Which notwithstanding bindeth vs to two conditions The one is that we speake no farther héerein then Gods worde doth limit vs. The other that we set forth the same thing which the scripture teacheth accordingly and to edification Wherefore we will briefly speake of both these partes first of the doctrine it selfe and next of the vse and applying of the same The second chapter Of the eternall counsell of God hidde in himselfe the which afterwards is knowen by the effects thereof GOD whose iudgements no man can comprehend The councell purpose will of God is the fountaine and originall of all causes whose waies cannot be found out and whose will ought to stop all mens mouthes according to the determinate and vnchaungeable purpose of his will by the vertue whereof all things aremade yea those things which are euill and execrable not in that they be wrought by his diuine counsell but forasmuch as they procéed of the prince of the aire and that spirit which worketh in the childrē of disobedience hath determined from before al beginning with himselfe to create all things in their time for his glory and namely men whome hée hath made after two sorts cleane contrary one to the other Whereof hée maketh the one sort which it pleased him to choose by his secret will and purpose partakers of his glory through his mercie Vessels of honor and these we call according to the word of God the vessels of honour the elect the children of promise predestinate to saluation And the other whom likewise it pleased him to ordaine to damnation that hée might shewe foorth his wrath and power to bée glorified also in them wée doe Vessels of dishonor call the vessels of dishonour and wrath the reprobate and cast off from all good workes This election or predestination to euerlasting life being Our election is hid in the secret purpose of God considered in the will of God that is to say this selfe same determination or purpose to elect is the first fountaine and chief originall of the saluation of Gods children neither is it theron grounded as some say because god did foresée their faith or good workes But only of his owne good will from whence afterwards the election the faith and the good workes spring foorth Therefore when the scripture will confirme the children of God in full and perfect hope it doth not stay in alledging the testimonies of the second causes that is to say in the frutes of faith nor in the second causes themselues as faith calling by the Gospell neither yet sometimes in Christ himselfe in whom notwithstanding we are as in our head elected adopted but ascendeth higher euen vnto that eternal purpose which god hath determined only in himselfe Likewise when mention is made of the damnation of the reprobate although the whole fault thereof be in thēmselues Reprobation is hidde in the secret purpose of God yet notwithstanding sometimes when néede requireth the scripture to make more manifest by this comparison the greate power of Gods patience and the riches of his glory towards the vessels of mercy leadeth vs vnto this high secret which by order is the first cause of their damnation Of the which secrete no other cause is knowen to men but only his iust will which we must with all reuerence obey as comming from him who is onely iust and cannot by any meanes nor of any man in any sort be comprehended For wée must put difference betwixt the purpose or ordinance of reprobation and reprobation it selfe The secret purpose to elect or reproue only appertaineth to God but the causes of election reprobation are manifest in the Scriptures because God would that the secrete of this his purpose should be kept close trom vs and againe wée haue the causes of Reprobation and Damnation which dependeth thereof expressed in Gods word that is to say corruption lacke of faith and iniquity which as they bée necessary so are they also voluntary in the vessels made to dishonor like as on the other part when wée describe orderly the causes of the saluation of the elect wée put difference betwixt the purpose of the electing which God hath determined in himselfe and the election which is appointed in Christ In such sort that this his purpose or ordinance doth not only go before election in the degrée of causes but also before all other things that followe the same The chiefe matters gathered out of this second chapter with places of proofe taken out of the worde of God ioyned thereunto God disposeth all according to his will and hath created all things for his glory and namely man Concerning whome first hée challengeth the ordering of all affaires as also the hardening of hearts Secondly hée hath made them after two sorts the one contrary to the other That God disposeth all according to his will Esay 46. 9. 10. 11. 12. Remember the former things of old For I am God and there is no other God and there is nothing like me Which declare the last thing from the beginning and from of old the things that were not done saying My counsaile shall stand and I will do whatsoeuer I wil. I call a bird from the East Cyrus which shal come as swift as a bird and the man of my counsel who shal execute that which I haue determined from farre As I haue spoken so will I bring it to passe I haue purposed and I will do it Esa 14 26. The Lord of hostes hath determined it and who shal disanull it and his hand is stretched out and who shall turne it away Dan. 4. 32. All the inhabitants of the earth are reputed as nothing and according to his will he worketh in the army of heauen and in the inhabitants of the earth and none can stay his hand nor say vnto him What doest thou Ephe. 1. 9. 11. And he hath opened vnto vs the mistery of his will according to his good pleasure which
looking for of iudgement Vppon this gift of faith and perseuerance the godly doubt not to call vpon God in all afflictions Rom. 8 38. 39. For I am perswaded that neither death nor life nor Angels nor any creature shall be able to seperate mée from the loue of God which is in Christ Iesus our Lord. 2. Cor. 1. 21. 22. It is God which stablisheth vs with you in Christ and hath annointed vs who hath also sealed vs and hath giuen the earnest of the spirit in our hearts Iom 1. 6. 7. 8. 9. He that wauereth is like a waue of the sea tost of the winde and carried away Neither let that man thinke that he shall receiue any thing of the Lord. A wauering minded man is vnstable in all his waies Hebr. 4. 16. Let vs therefore go boldly vnto the throne of grace that we may receiue mercy and find grace to help in time of néed Hehr. 10. 21. 22. Séeing we haue a high Priest which is ouer the house of God let vs drawe neare with a true heart in assurance of faith sprinckeled in our hearts from an euill conscience and washed in our bedies with pure water 1. Iohn 4. 17. Herein is the loue perfect in vs that we should haue boldnesse in the day of iudgement by reason of this perseuerance wherewith he hath inabled vs. Yet the godly may swarue and fall as did Moses Aaron Dauid Peter but at length by Gods grace they returne againe 1. Iohn 3. 9. Whosoeuer is borne of God sinneth not finally For his séed remaineth in him neither can he sin because he is borne of God Through the power of his word and the operation of his holy spirit 2. Pet. 1. 10. Wherfore brethren giue diligence to make your calling and election sure For if ye do these things ye shall neuer fall No man is made righreous but hee that is made holie and framed to good workes Ephe. 2. 10. For we are his workemanship created in Christ Iesus to good workes which God hath ordained that we should walke in them Ephe. 1. 4. He hath chosen vs in him before the foundation of the world that we should be holy without blame before him in loue The way whereby God by his mercy doth prepare his elect to his kingdome is by the mediation of our sauiour Christ while they stedfastly beleeue not onely that he is their perfect sacrifice but their aduocate and intercessor to God for them Heb. 9. 13. 14. 15. 16. For if the blood of Bulls Goates and the ashes of an heifer sprinckling them that are vncleane sanctifieth as touching the purifieng of the flesh How much more shall the blood of Christ which through the eternall spirit offered himselfe without spot to God purge your conscience from dead workes to serue the liuing God And for this cause is he the mediatour of the newe Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were called might receiue the promise of eternall inheritance 1. Tim. 2. 5. For there is one God and one Mediator betwéene God and man which is the man Christ Iesus As concerning infants which die assoone as they are borne who are elected and chosen vnto life by Gods secret purpose the way is more speedie For they are presently in the hands of God Because he accepteth the children of the faithfull Gene. 17. 7. Moreouer I will establish my couenant betwene me and thée and thy seede after thée in their generations for an euerlasting couenant to be god vnto thée and to thy seede after thée Exo. 20. 6. Shewing mercy vnto thousands to them that loue me and kéepe my commandements 1. Cor. 7. 14. For the vnbeléeuing husband is sanctified by the wife and the vnbeléeuing wife is sanctified by the husband else were your children vncleane but nowe are they holy Chap. 5. After what sort almightie God doth execute and effectually declare his counsaile touching Reprobation BY these things whereof we haue spoken it may easily The old Adam is the foundation of the reprobation which mans iudgement can attaine vnto appeare howe God maketh them to goe to their owne place whom he created to that end that he might be glorified in their iust condemnation For as Christ the second heauenly Adam is the foundation very substance and effect of the elects saluation so also the first earthly Adam because he fell is the first author of the hate and so consequently of the damnation of the reproued For whē god moued with these causes which he onely knoweth had determined to create thē to this end to shewe foorth in them his iust wrath power he did likewise orderly dispose the causes and meanes whereby it might come to passe that the whole cause of their damnation might be of themselues as hath bin declared before in the third chapter Whē man then The iudgement of God towards infants that are reprobate was fallen willingly into that misrable estate whereof we haue spoken in the chapter before God who hateth iustly the Reprobate because they are corrupt in part of thē he doth execute his iust wrath assoone as they are borne and towards the rest that be of age whō he reserueth to a more sharpe iudgement he obserueth two waies cleane contrary one to the other For as concerning some he sheweth How Reprobaton is first manifested No calling to the Cospell them not so much fauour as once to heare of Iesus Christ in whome onely is saluation but suffereth them to walke in their owne waies and runne headlong to their perdition And as for the testimonies that God hath left to thē of his diuinitie serue them to no other vse but to make thē without all excuse yet through their owne default séeing their ignoraunce and lacke of capacitie is the iust punishment of the corruption wherein they are borne And surely as touching that they can attaine vnto in knowing God by their light or rather naturall darkenesse albeit they neuer failed in the way but so continued yet were it not in any wise sufficient for their saluation For it is necessary for vs that shall be saued that we know God not onely as God but as our father in Christ The which misterie flesh and bloud doth not reueale but the sonne himselfe to them whome his father hath giuen him As An vnprofitable calling or of none effect concerning others their fall is more terrible For he causeth them to heare by preaching the outward worde of the gospell but because they are not of the number of the elect being called they are not And forasmuch as they are not able to receiue the spirit of truth therefore they cannot beléeue because it is not giuen vnto them Wherefore when they are called to the feast thy refuse to come so that the worde of life is folly vnto them and an offence finally the sauour of death to their destruction There
of great account Maister Rowland Barker Esquire Iustice of peace and quorum in the Countie of Salop S. I. wisheth the blessings of God in this life and the ioyes of that which is to come RIght Worshipfull I cannot write vnto you but as vnto a stranger yet such a stranger in whome I haue perceiued great good wil kindnesse toward me So that I may resolue with my selfe to make account of you as of my friende whereof I haue some triall in that you haue giuen a great token in the preferment of my sister for the which both she and I am bound to giue you hartie thankes And yet great reason there is that you should be strange because as yet I haue shewed no dutie wherby I might in some sort warrant my selfe of your fauoure and friendship The godly minde wherewith Gods spirit no doubt hath indued you may be some cause to procure your fauour toward me if it were but for my profession sake And so much the more because you carry a name in Shropshire to be a great fauourer of the Gospell and if I should adde the peoples report of a good Iusticer I might be iudged to flatter And yet there is no cause For where the word of God hath taken deep roote there of necessitie followeth all vprightnesse both in life and office To procure your Worships good will toward me I haue at this time though boldly offered vnto your view some part of my laboure which as you like it so I hope you will accept it and your good liking shal giue it both countenance and credit inough And seeing your credit is great in the furtherance of the Gospell so I would humbly request you to promote and further the same more and more to the vtmost of your power Though it bee my request yet is it Gods cause and his glorie which may both stirre you vp and also incourage you who need not my perswasion being forward inough of your owne disposition and good nature Doubtlesse God woorketh excellently in notable men at whose handes hee requireth woorthie matters euen at the handes of famous men and men of renowme Whome hee hath greatly aduaunced furthered and furnished vnto suche woorkes And vnto whome much is giuen of them also shall much bee required King Dauid woulde haue built a Temple vnto the Lord God of Israel but God appointed his sonne King Salomon to doo it Manie Kinges in Iuda yet none but Hezekiah caused the brasen Serpent to be pulled downe and GOD wrought with him and hee prospered and flourished and God sent him a miraculous and famous deliuerance from the handes of his enemies Iosiah was famous for Religion and none more zealous the solemne keeping of the Passeouer that was in his daies doth declare it King Cyrus hee is appointed of God to deliuer the Iewes from their captiuitie and thraldome Many Heathen Kings there were in the worlde yet it pleased God that his glorie should bee set forth by none so much as by King Nabuchodonosor who wondrously set foorth the praises of God was a notable meane to deface idolatrie that God onelie might bee truly serued And although notable men bee not all Kings yet vnder Kinges great matters are committed vnto them and they are rulers vnder Princes and in the places where GOD hath seated them hee dooth giue them honour as is meete for them and agreeable to their estate Especially hee crowneth them with honour which honour him What worke more notable then the preaching of the Gospell and that the Nobilitie and also Gentlemen of good calling and credit might see it performed in the places where they dwell and about them I would to God the reuerend Fathers of the land of whome the Prince maketh choyce as of notable men and men of renowme had that care as Bishop Hooper and Bishop Latimer had to see the people taught and instructed in euerie parish throughout their Diocesse and I doubt not but that they haue the selfesame care howsoeuer oftentimes it falleth out otherwise contrarie to their willes Most gentlemeÌ„ are set against it because they know not the worthinesse of it as also the glittering shew of this deceiueable world hath vtterly blinded theÌ„ togither with their corrupt affections which are so far from correctioÌ„ or amendment that they cannot abide to heare any reproofe or counsell or so much as to acknowledge their fault therfore coÌ„sequeÌ„tly notable men they must needs bee that fauour it Who in so dooing procure vnto themselues the fauour of God and the hearts and good reportes of men whis is a great honour that God doth crowne them withall May I not write vnto your Worship as I reade in the Reuelation chapter 3. 11. is written to euery ChristiaÌ„ Behold I come shortly hold that which thou hast that no man take thy Crowne And again verse 21. To him that ouercommeth and continueth will I grant to sit with me in my throne I haue bene too tedious and here I must staie and so I humbly take my leaue praying your Woorship to remember my humblesute I haue made vnto you not long since so farre forth as conueniently you may neither is it reason we should presse vpon you too farre Wherin if you vouchsafe to pleasure vs wee shall all of vs bee bounde to pray to God for your prosperous estate and that you may liue long to Gods glorie your owne comfort and contentment to the ioy of your friends and admiration of your enemies Your VVorships in his praiers to God for you and yours S. I. A Patterne of Sanctification Titus 2. 11. 12. 13. 14. 15. For the grace of God that bringeth saluation vnto all men hath appeared And teacheth vs that we should deny vngodlinesse and wordly lusts aâ—d that we should liue soberly and righteously and godly in this present world Looking for the blessed hope and appearing of the glory of the mightie God and of our Sauiour Iesus Christ. Who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of goodworkes This text standeth on foure parts 1 A generall proposition The grace of God hath appeared vnto all 2 The effect of this grace consisting in SanctificatioÌ„ which hath two parts Mortification And teacheth vs to denie vngodlinesse and worldly lusts Viuification And that we shuld liue soberly and righteously godly 3 A perswasion vnto this SanctificatioÌ„ Looking for the blessed hope and appearing of our Lord and Sauiour 4 The cause of this Sanctification which is Christ Who gaue himselfe for vs that he might redeeme vs. THe Apostle writing to the Corinthians of this grace of God which is nothing else but his fauour his mercy and louing kindnesse wherby we are fréely beloued by the meanes of Iesus Christ calleth this grace the wisedome of God and calleth it also a misterie Well may it be called the wisedome of God both in respect of God himselfe who intendeth