gold had feet of yron and dirtie clay And would not the wicked I pray you take occasion from hence to speake euill of the name of God and of our Sauiour Christ specially if such as haue the places of eies or hands in this body shuld be blind or lame c. Verily that which the Apostle Paule noteth to be a deformitie in doctrine namely that any should lay hay or stubble vpon the precious foundation Christ Iesus 1. Cor 3 11 12. c. the like deformitie must it breed if any person should be laide vpon this spirituall foundation which is not a liuing stone I meane such a one as is not quickened to the care of a godly and holy life Neither could there be any peace to the conscience of any such profane person but he must needs be alwaies in feare of the iust indignation and displeasure of God This doubtles were now vnto vs whom God hath chosen to be the Temple of his Spirit no lesse sinne then it was vnto the Iewes to profane the materiall Temple of Ierusalem when they made it a denne of theeues a cageful of vncleane birds And therefore we might iustly looke for the like punishment of reiectiō casting off which fell vpon thē if we should be foūd in the like sin Let vs therfore according to the third dutie be so far from al vnseemely continuance in our profannes that we labour earnestly after all increase of true holines both in our selues and in others according to the exhortation of the holy Apostle 2. Cor 7 1. And Reuel 22 verse 11. Hee that is holy let him be holy still yea with increase of holines as the Angels meaning is But of this dutie of furthering holines belonging to euery Christian concerning his brother it shal further appear what belongeth vnto vs in the next Article concerning the Communion of Saints Touching our present Article the duties belonging to the comfort of Gods eternall election of his Church are yet behind Question Which are they Answer First and principally considering that the free grace of God cleane contrarie to the desert of our sinne is the onely cause and fountaine of our remssion iustification and saluation it is our bounden dutie to be most heartily thankefull to God in this respect aboue all other both for our selues and for all the rest of Gods elect and also to abandon all opinion of any worthines and merit of our own or of any other saue of our sauiour alone Secondly we considering that God hath chosen vs of free grace and iustly refused other to the declaration of his iustice in punishing their sinne this ought to cause vs in reioycing to feare and tremble before the Maiestie of God and to keepe our hearts farre from all proud and vaine boasting against others Thirdly insomuch as the election of God is a most deepe and hidden secrete in the counsell of God considered in it selfe it is our parts to be the more diligent in seeking to knowe it from the effects of Gods Spirit within vs and in the fruites of sanctification following vpon the same in the outward actions of our liues Finally the assurance of our election ought to worke contentment in our hearts against all wantes or afflictions whatsoeuer beside waiting with patience for our eternall happines and saluation Explicatiō proofe Touching that most bounden and earnest thankefulnes which we owe vnto God both for the free election of our selues and others to saluation the example of the elect Apostle Saint Paule may be an excellent instruction vnto vs what we and all other are to doe in this respect Ephes 1 verses 3 4 5 6. Blessed be God euen the Father of our Lord Iesus Christ c. who hath chosen vs in him before the foundation of the world c. And 1 Thes 3 8 9 We are aliue of yee standfast in the Lord. For what thankes can we recompence to God againe for you c. And 2. Ep 2 13. But we ought alwaies to giue thankes to God for you brethren beloued of the Lord because that God hath from the beginning chosen you to saluation through sanctification of the Spirit and the faith of truth And that this holy election of God is freely of grace the same Apostle teacheth plainly Rom 11.5.6 It is of grace saith he Whence he reasoneth thus And if it be of grace then it is no more of workes c. Secondly that we ought to walke in feare and reuerence considering the iust reprobation of others no worse by nature then we our selues are we are admonished in the 20. verse of the same chap. Be not high minded but feare And he rendereth a reason of the admonitiō in the verse following For saith the Apostle if God spared not the naturall branches that is the Iewes take heede lest hee also spare not thee And Philip. 2 12. Make an end of your saluation with feare and trembling he speaketh of a reuerend childlike feare of God For saith he further it is God which worketh in you both the will and the deed euen of his good pleasure Doe all things without murmuring reasonings c. As though he shuld say if ye turne aside from an humble course of life from a godly disposition of your hearts before God ye may iustly feare your own good estate with a troublesome and doubtfull feare c. Thirdly that we are to seeke for the assurance of our election from the workings of Gods holy Spirit in vs and from the fruits of a godly life Read 2 Pet. 1 5. c. 10 as was obserued alledged before in the Comforts Read also Eph. 1 4. God hath chosen vs in Christ before the foundation of the world that we should be holy without blame before him in loue And Col 3 12. Now therefore as the elect of God holy and beloued put on tender mercy kindnes humblenes of mind long suffering forbearing one another and forgiuing one another c. And now last of all that the assurance of our election to saluation should be a sufficient comfort against al discontentments or discomfort whatsoeuer waiting with patience for the fulfilling of the good pleasure of God in this behalfe The Apostle Paule is a notable example who suffered all things gladly for the elects sake that they might also obtaine the saluation which is in Christ Iesus with eternall glory 2 Tim 2 10. And therefore also ought we to suffer all things willingly in thankfulnes to God for the election it selfe The greatest afflictiōs of this life are but momentanie but the glory wherevnto they prepare and lead vs is most excellent and eternally weightie 2. Cor 4.17 Thus much concerning the duties which ought to attend vpon the comfort of this Article NOw therefore that we may conclude the whole doctrine of it Question What is the danger of not beleeuing that God hath a holy catholike Church and of not regarding to ioyne with it in
First therefore I would haue you shewe me as you haue bene taught what the Gospell is Question The holy Gospell is a most ioyfull doctrine or diuine message of most glad tydings sent and published to the world from God himselfe Answere and by the Ministery of his faithfull seruants the which teacheth and assureth euery one that heareth and receiueth it both what that righteousnesse and saluation is together with the causes and particular fruites or benefits and comforts of the same which is to be apprehended and layed hold vpon onely by faith in Christ and also what manner of obedience that is which God requireth and accepteth onely as a fruit of thankefulnesse but for no part of iustification or for any peece of the merit of saluatioÌ„ before him of euery one to whoÌ„ the same righteousnesse and saluation with all the fruits benefits and comforts thereof doe through his most free grace and mercy in Christ Iesus appertaine and belong The morall Lawe of God as hath beene declared in the former part of our Catechisme is a diuine rule or doctrine ExplicatioÌ„ and proofe teaching and commanding the perfect righteousnes of workes the which if a man could perfectly fulfill hee should surely liue therein Leuit. 18.5 And to that effect doth our Sauiour Christ answere him who asked what he might doe that he might inherit eternal life Thou knowest the commandements saith our Sauiour c. as though he should haue said Thou canst not possibly haue a more perfect rule of the righteousnes of the outward workes and actions of thy life and of the right holy disposition and inward affection of thy heart according to the first creation of mankinde then the Lawe of God is Matth. 19 16 c. Mark 10 17 c. Luk. 18 18. c. But because as we haue beene further instructed we are now of a very sinfull disposition What the Goâ—pelâ— is and euen through the corruption of nature trangressors of the law the law is so â—ar from all grace of iustifying sauing of vs that it doth most iustly conuince vs of sin and consequeÌ„tly of iust deserued wrath from the iudgment seat of God Wherefore necessarily are we all to seeke to be iustified an other way that iâ— by the free grace fatherly mercy of God through the righteousnes holines of the works merit of the perfect obedieÌ„ce of the son of God our Lord Iesus Christ and not by our owne workes either already wrought or wâ—â—ch we may at any time hereafter possibly worke For this cause behold I beseech you the wonderfull grace most rich and precioâ—s mercy of our God in that as was now answered hee hath not onely pâ—bâ—â—â—â—ed this doctrine of free grace through the righteousnes of our L Iesus Christ â—o iustification saluatioÌ„ the which the law strictly taken doth not directly so much as once tel vs of but also for that he is most graciously minded to giâ—e vs the knowledge faith yea euen the very possession whole fruit of it This part of holy doctrine is of vs called the Gospell the which in the greek langâ—age wherein it was first written by the holy Euangelists in the new Testament euidently signifieth good tydings or a ioyfull and gladsome message The Greeke word is Euaggelion compounded of Eu which noteth the goodnes and commoditie or the praise and commendation of a thing and of Aggello which is To bring tidings or to report declare a message Of these Greek words ioyned in one not onely those four who wrote the history of our Sa Christ but also such as were special attendants vpon the Apostles to preach where they had once planted the Gospell Luk 4.18 Ephes 2 1â— 1. Cor. 1. â—7 1. Pet. 1.25 Rom. 10.15 Gâ—â— 1.8.9 Reu. â—1 20 ch 2. 1. c. are called Euangelists Yea froÌ„ these Greeke words compounded in one all Preaching is called Euangelizing And from Aggello Preachers are called sometimes Angels that is such as are sent in the name of God vpon this his most honourable and ioyfull message The Gospel as we call it in our Engliâ—h doth not onely in the latine tongue but also in diuers other languages take the name from the same Greek words and is made the vulgar common speech in many Christian churches like as diuers other both greek hebrew words are pertaining to the Gospell such as are Iesus Messiah Christ c. Yea among those of the heathen also who haue vsed the latine speech good and welcome newes or messages such as among them haue beene thought worthy any reward to the bringers Cicero ad Att. c lib. 2. Appâ—â—nece Ciceâ—â— Homer â—â—ysâ— v p. 152 â—â—â—rat â— Arâ—â— Nenâ—p Ellâ—t or sacrifice and thankes to God they haue beene by ancient vse called from the same Greeke words Euangelia according to the example of the Grecians themselues going bâ—fore them therein The same vse is of the hebrew word Besorah answering to this as we read 2. Sam 4.10 One that brought Dauid tidings of Saules death thought that Dauid would haue giuen him a reward for his tidings The word ther is Besorah And in the same place it is said that he which reported this to Dauid thought himselfe to be Chimbassar as one bringing such tydings as should be welcome For such is the vsuall signification of the verbe Bissar of this substantiue Besorah as we may perceiue by that which we read 1. Sam. 31 9. The Philistines are said to publish the death of Saul and his sons for ioyful newes or tydings and to the praise of their idolls But 2. Sam. 1 20. Publish it not saith Dauid Al Tebassru lest the daughters of the Philistines reioyce lest the daughters of the vncircumcised triumph read also ch 18. v. 19. v. 27 v. 31. And 2. king 7 9 Ps 68 11. This therefore being a word vsed to signifie all good welcome tydings it is in the holy Scriptures for excellencies sake transferred to note out the best newes aboue all other euen the publishing of the ioyfull tydings of the Gospel For the which read Isay 40 9. O thou that bringest good tydings to Zion Mebâ—stereth that is as it is well translated Euangelizas preachest the Gospell c. And likewise ch 41 27. I wil giue to Ierusalem saith the Lord one that shall bring good tydings Mebassar This messenger is Christ ch 61 1. The Lord hath sent me to Preach good tydings to the poore And of all Preachers of the Gospell it is saide more generally ch 52 vers 7. according also as the Apostle Paul alleadgeth it Rom. 10.15 O how beautifull vpon the mountaines are the feet of him that declareth and publisheth peace that declareth good tydings and publisheth saluation saying vnto Zion Thy God raigneth And Nahum Chap. 1.15 Read also Psalm 40.9 and Psal 96 2. Finally from this Hebrew word the holy Euangelists who wrot the History of the Gospell are
set downe vnto you That is to say that from that which hath beene hitherto said for the interpretation and vse of all and euery of the Articles thereof wee may so clearely vnderstand what manner of faith that is whereby wee are iustified in the sight of God that the question of our iustification by faith may by the due consideration thereof be easily decided by vs. For we may easily perceiue that it is such a faith as is grounded wholly vpon the infallible warrant of the most holy and canonicall Scriptures of God rightly vnderstoode and not vpon any humane traditions True iustifying faith generally considered or vnwritten verities as they are called Such a faith as looketh directly to the grauous promises of God and not to those blinde incouragements and ouerweening perswasions or hopes which carnal confidence suggesteth Such a faith as yeeldeth that onely true comfort wherewith the heart of man may soundly boldly comfort and reioyce it selfe Such a faith as worketh by loue and is plentifull in all good duties both toward God and man Gal chap. 5. verse 6. Phil. chap. 1.11 In which respect it is worthily called the faith of the truth which is according to godlinesse vnder the hope of eternall life Tit. chap. 1. verses 1 2. It is no idle and dead faith such as Saint Iames doth iustly condemne chap. 2 verse 14 c. It is not a bare historicall or inwrapped saith to beleeue as the Church beleeueth nor any doubting faith as if it were good modestie so to beleeue such as the Popish Teachers deceiue the people withall It is no such faith as carnall gospellers doe make boast of and in the same their boasting feare not to turne the grace of God into wantonnesse Finally it is no such faith as is void of the power of godlinesse Wherevpon also it likewise followeth that he is no true Christian whosoeuer hee be that hath such a kinde of idle historicall inwrapped or doubting faith Neither is the carnall or loose worshipper any true or kindely and faithfull worshipper of God but onely such as be very carefull to glorifie God and to dispose of all their waies aright in obedience to all the lawes and commandements of God According as God himselfe hath solemnly determined this matter in the 50. Psalme namely in the last verse of the Psalme speaking thus by his holy Prophet He that offereth praise shall glorifie me and to him that disposeth his waie aright I will shew the saluation of God Such as will truely serue and please God must worship him seriously and in good earnest They must also be constant or else all former labour is lost The true faithfull Christian continuing constant must therewith also encrease For as we reade Rom 1.16 17. The Gospel is the power of God to saluation c. whereby the righteousnesse of God is reuealed from faith to faith And therefore it is that the same Apostle maketh his prayer for the Thessalonians 2. Epist chap. 1.11 that God would make them worthie of his calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power That the name of our Lord Iesus Christ may be glorified in them and they in him according to the grace of our God and of the Lord Iesus Christ Reade also Ephes 4 verse 11 12 13 c. And the Apostle Peter 2. Epist 3.18 Grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to him be glory for euer and euer Amen Moreouer this we must know that albeit faith is of a working nature yet to speake properly it doth not iustifie by works but onely in that it apprehendeth Christ whom God hath made the Lord our righteousnesse yea to be euen all in all vnto vs and for vs. 1. Cor. 1.30 and Colos 2.9 10. Wherevpon it is that the Apostle Paul often affirmeth yea that he plentifully and strongly disputeth and proueth that our iustification is of the free grace mercy of God namely in his Epistles written to the Romans and to the Galatians So that faith it selfe hath no power to iustifie otherwise then as an instrumentall cause and that also by the meere grace of God which inableth it to apprehend and lay hold vpon our Sauiour Christ and his righteousnesse Neither hath it any power at all to worke but through the sanctification of the holy Ghost And both of these powers also are diligently to be distinguished For as both the fire and the Sunne haue their double force that is to giue light and to make warme yet doe they neither warme by their light nor giue light by their warmth so albeit faith doth inlighten the mind to behold the fauour grace of God in Christ Iesus also inflameth the heart to be zealous of all good workes to the glory of God yet doth it no more iustifie by working then fire or the Sunne do burne by that light which they giue Yea and to speake more properly it is God onely who iustifieth sinners as the alone efficient cause and fountaine of iustification and that euen through his meere grace in that he forgiueth their sinnes for Iesus Christs sake and imputeth his righteousnesse vnto them Rom. 3.24 25 26 27 28. And 2. Cor. 5.21 as was said before As for works of obedience they are fruits onely declaring the truth of that faith which iustifieth And so is the Apostle Iames to be vnderstood as hath beene shewed more at large in the beginning of this part of our Treasurie Finally it may well be obserued that when we speake generally of iustification by faith wee may vnderstand iustification to be a generall fruit of beleeuing the whole doctrine of saluation contained in all the Articles of our beliefe as well concerning God the Father and the holy Ghost as the Sonne c. without neglect of any of them though with a special respect and relying vpon the sufferings and death of our Sauiour Christ These are the things which I thought good to adde vnto all former particulars for a generall conclusion of the whole doctrine of our christian beliefe Now God of his infinite mercy make vs truly wise with all his Saints and elect children vnto our eternall saluation in the right vnderstanding beleeuing and obeying of the great mysterie of Godlinesse in Iesus Christ our Lord. To whom with the Father and the holy Ghost one true and eternall God be all praise honour and glory both now and for euer and euer Amen FINIS Verses Eucharisticall or of thanksgiuing to the honour and praise of our most gratious good God THe Gospel is a Iewell rare And hidden from our sight Gospel This present worke a key it is To bring it vnto light Faith is the hand whose proper t' is Thereon to lay sure hold Faith Iustification This book this hand doth guide vnto This pretious pearle of gold And by this Faith which holdeth it Made iust and sau'd we be This
the Churche Thus then wee may perceiue what the word to iustifie or iustification it selfe in the sight of God meaneth when we speake of our iustification by faith For it is nothing in effect but the apprehension and application of Christs righteousnes redemption to a mans selfe according to the free promise and gift of God whose good will and pleasure it is to impute it to euery true beleeuer as verily and fully as if hee had performed it himselfe Question But what doth the same worde signifie when the Apostle denyeth that to workes which hee ascribeth to faith hee affirming plainely and peremptorilie that no man can possiblie be iustified by his owne workes Answere The meaning is that no man either hath or can possiblie performe the morall workes commanded in the most holy and righteous law of God so perfectlie that he should thereby deserue to be accounted righteous before the iudgement seate of God and for the same to be worthy of that high rewarde of the Crowne of righteousnesse and glorie the which God of his free grace and mercie hath for his Sonne our Lorde Iesus Christes sake layde vp for those onely which beleeue in his name and loue and longe after his most glorious and blessed appearing ExplicatioÌ„ and proofe It is true So saith the Apostle Paul 2. Timoth 4.7.8 And againe Rom 3.20 Wee knowe that whatsoeuer the lawe saith it saith it to them which are vnder the lawe that euery mouth may be stopped and all the world be culpable before God Therefore by the workes of the lawe shall no flesh be iustified in his sight for by the lawe commeth the knowledge of sinne And in the same chapter verse 28. Therefore wee conclude that a man is iustified by faith without the workes of the lawe Likewise chapt 11. 6. and in many other places of his most holie Epistles But it may be obiected that the Apostle Iames seemeth to teach otherwise For hee affirmeth expressely that not onely Abraham that renowmed father of the faithfull but also that Rahab a heathen woman one that was before of an infamous condition of life was after that she beleeued iustified by her workes Question Howe therefore are these wordes of the Apostle Iames to be vnderstood Answere We are first of all vndoubtedly to perswade our selues that it neuer came into the Apostle Iames his minde to teach any thing in his holie Epistle contrarie no nor in any the least thing dissenting from the doctrine of the Apostle Paul ExplicatioÌ„ and proofe This ought to bee out of all question indeede For both the one and the other did both write and preach alwaies by one and the same most faithfull and constant Spirit of truth by whom no doubt they were perfectly guided led into all truth according to the promise of our Sauior Christ Iohn 16 13. And the rather are we thus to perswade our selues in the present pointe of doctrine because it is a doctrine both of the most singular honour and glorie to the most free grace and mercie of God and also of the greatest comfort to our owne poore soules that may be as was mentioned before Yea and further also of all other doctrines most effectuall to prouoke vs and all true beleeuers to all holy thankfulnes and good dutie toward the Lord God our most gratious and mercifull Father for the same And the rather also will we thus perswade our selues if we duly consider as the truth is that the doctrine of Iustification by workes and the imagined opinion of the merit and worthines thereof before the iudgement seate of God is as a learned and godly Father hath well obserued many waies exceedingly preiudiciall both to Gods glory and to our owne comfort and to the truth it selfe M Foxe in his obseruations concerning the doctrine of the lawe of God Act. And Mâ—n pag 894. For first as he truly saith they that teach Iustification by the workes of the lawe the which is contrary to the ende and scope of the lawe they do peruert all method and order of doctrine 2 They seeke that in the lawe which the lawe cannot giue 3 They are not able either to comfort themselues or other 4 They keepe mens soules in an vncertaine doubting of their saluation 5 They obscure the light of Gods grace 6 They are vnkinde to Gods benefits 7 They are iniurious to Christes passion Yea enemies to his crosse 8 They stop Christian libertie 9 They bereaue the Church the spouse of Christ of her due comfort as taking away the Sunne out of the world 10 In all their doings they shoote at a wrong marke For where Christ onely is set vp to be apprehended by our faith and so freely to iustifie vs they leauing this Iustification by faith set vp other markes partly of the lawe and partly of their owne deuising for men to shoote at This therefore as that learned Father hath obserued is the B. of Romes doctrine and not the doctrine of the Apostle Iames. Question How then is the Apostle Iames to be vnderstood in that he saith Abraham and Rahab were iustified by workes Answere The Apostle Iames hauing iust cause to reproue certaine vaine and carnall professours of the Gospell euen such as verbally and in word onely boasted of their faith but were altogether vnfruitfull in good workes he is accordingly veriâ— earnest in declaring not what are the causes of our Iustification as the Apostle Paul doth but onely what maner of faith the iustifying faith is whereby true beleeuers are iustified in the sight of God It is very true and so can it not but be acknowledged of euery vpright and diligent Reader Proceed you therfore to declare what manner of faith the true iustifying faith is according to the doctrine of S. Iames. Question How can you describe it according to the true intent of the Apostle Iames Answere He giueth plainly to vnderstand that the true iustifying faith is not an idle and vnfruitfull faith such as theirs was whom he iustly reproueth and therefore termeth it a dead faith but that it is such a faith as through the quickening grace of the holy Ghost worketh by loue Gâ—l 5. â— Heb. 11.33 and is fruitfull in the actions and duties thereof And that for the same cause it maâ— iustly be said that such as do so beleeue are by their workes that is to say by the fruites of their faith iustified to haue a true iustifying faith in deed to the comfort of their owne hearts and before the Church of God so farre as it may iudge and discerne Explication and proofe That this is the true scope of the doctrine of the Apostle Iames it will in deed appeare to euery one that will diligently and in the feare of God bend his minde to consider of it wisely comparing one thing with an other Let vs therfore yet againe vpon the occasion renewed vse some further diligence for the clearing of this point of
our iustification may yeelde most perfect glorie and praise to the free grace and mercy of God as Ephes 1 6. Thirdly we are iustified in such sort as the death and sacrifice of our Lord Iesus Christ may without any the least impeachment be acknowledged as it is in truth of most high value merit before God Tit. 3 5 6 7 1. Pet. 1 8 19. Finally we are iustified so as most perfect comfort may be warranted vnto vs in our greatest temptations against the guiltines of sinne and the feare of death Hell according to that of the Apostle Paul Rom. 7 24 25 1. Cor 15 57 and 2. Ep. 1 9. Philip. 1 20 21. But all these excellent comfortable effects follow iustification by faith in Christ cannot stand with any imagined iustification by the worthines of our own works in any parcell or part thereof which would euen falsifie the truth of faith it selfe It followeth therfore that we are perfectly iustified in the sight of God by faith in Christ not by our owne works How thē is this word of iustificatiō to be takē whē it is applied to works as the Apostle Iames doth beeing drawen therevnto vpon a speciall occasion Verilie no otherwise as was answered but as workes may outwardlie argue and declare to others and inwardlie confirme to our selues the truth of our faith in Christ which onely is the instrument of our perfect iustification by him And so doth the Apostle Iames expresse his owne meaning chap 2.18 in that hee giueth plainly to vnderstand that it is the duty of euery Christian to shew forth his faith by his works And this is that which he disputeth in this latter part of the chap as it is further euident in that he had to deale against such as boasted that they had faith when in the meane while they were voyde of all good workes In maior annot in vers 14. ca. 2 The which place of the Apostle Iames to the end it may be the better vnderstood I will here set down the learned and diligent interpretation of M. Beza for the acording of either Apostle with other In so much saith he as Sophisters wee will in our language call them Cauillers doe vrge no other place to wit of holie Scripture more stoutlie to the ende they might ouerthrow the doctrine of the grace of God and that truely in such sorte that this Epistle hath ben for the same cause refused of some as if it were contrarie to sound doctrine therfore I for my part will the rather indeuor briefly to giue some light to the vnderstanding of the same place to the end it may plainly appeare that it neither maketh any thing on the behalf of the Cauillers neither yet containeth any thing differing from the sound and true doctrine of iustification by free fauour grace To the which end as saith this excellent Interpreter the Apostles drift is principally to be considered Hee had before dealt against those that would seeme to liue holily though in the meane while they were accepters of persons and hee hath pulled away from them their false visard of holines But now hee setteth vpon another sorte of men that is vppon such as putting vppon the bare knowledge of the doctrine of the Gospell the title of faith doe so rest in that their deuise as if they were of all other most righteous men though in the mean season their whole life aboundeth in much wickednes so farre off are they from the practise of charity And this to be the Apostles drift it is so cleare that I suppose saith Beza the Cauillers thēselues wil not denie it to be so Now let vs consider after wat maner such men are to be reasoned against Paul specially in his epistles to the Romans and to the Galatians is alltogether in this to teach that wee are freely iustified by faith without workes or which is all one by faith in Christ Wherfore is he so Surelie because he bickered with them who either did set their own merites in stead of grace or else did couple ioyne them with grace It was behoouefull for him therfore first of all to discusse the right way of iustification in so much as they instituted false wayes meanes in stead of the true But as touching these to wit with whō the Apostle Iames hath to deale like as the controuersie with thē is altogether contrarie so the matter it selfe sheweth that hee was to take a cleane contrarie course in his disputation against them For they that is to say some among the Romans and Galatians to whom Paul wrote they sought to establish iustification by works these that is some among them to whom the Apo Iames did wright they did not onely remoue iustification from workes but also they tooke away euen works themselues Wherfore like as against these free iustification by faith is so defended that not good works thēselues are taken away but only the power of iustifying is withdrawn from them so here who seeth not that euen in a contrary course works are in such wise to be established that although the power of iustificatiō be not yeelded to thē yet that true iustification may be discerned by them as by the effects therof I will vtter the matter yet more plainly saith the Interpreter There to wit in Pauls epistles the question is concerning the cause but here that is in the epistle of Iames it is about the effects There Paul cometh down from the cause to the effect here Iames from the effects goeth vp to the cause There the question is how wee may be iustified here howe it may be perceiued that wee are iustified There works are excluded from beeing the cause of iustification here it is firmely determined that they are the effects of iustification There it is denied that the works of those who are to be iustified do goe before here it is affirmed that they do follow after that men are alreadie iustified For to what purpose were it for a man to prooue against these that wee are not iustified by workes seeing they are so farre from ascribing more vnto workes then is meete that they do not require them as true testimonies of righteousnes The which things beeing so who seeth not how miserablie the Sophisticall cauillers are deceiued for want of true light of iudgement in that they goe about to accord Iames with Paul as if either of them handeled one and the same question concerning the causes of iustification Hence cōmeth that their crooked distinction of workes morall and ceremoniall as though these onely to wit the ceremoniall were excluded by Paul c. Hitherto out of Beza his annotations Thus therfore hauing sufficiently as wee trust for the course of this our exercise declared the truth of this great and high pointe of our iustification by faith wee might come now to the second pointe pertaining to the explication of the former answer touching the promise of iustification
Gospel which are the seales of all the Articles of our Christian faith And also of the Lords praier which is a principal rule of Christian praier a singular exercise of faith c. Question Which therefore first of all be the Articles of our Christian beliefe as they are in that briefe summe comprised and by the common consent of all true Churches of Christ euen froÌ„ the most incorrupt times coÌ„mended vnto vs Answere I beleeue in God the Father almightie maker of heauen earth And in Iesus Christ his onely sonne our Lord which was conceiued by the holy Ghost c. ExplicatioÌ„ proofe This summe of the doctrine of the Gospel concerning the chiefe Articles of our faith gathered out of the holie scriptures as hath bene said it conteineth an bridgement of the most high diuine mysterie of the nature of God that is to say of the incomprehensible Trinitie of persons in the vnitie of one most absolute perfect spirituall essence or beeing of the Godhead so farre as it is meet for vs to enquire or may be knowne and discerned of vs. And therwithall it setteth out vnto vs fraile creatures and most miserable sinners the free couenant of Gods diuine mercy fauour and grace towards vs. Herewithall also A briefe summe of the doctrine of the holy Gospel contained in the articles of our Beliefe it layeth forth these two things first the causes of our iustification and secondly the fruites or benefits thereof The causes are these first to speake more generally the whole Trinitie of persons Father Sonne and holy Ghost eternally consenting in the vnitie of the Godhead to elect and ordaine vs therevnto But more particularly the Father for orders sake as the efficient cause the Sonne in that hee tooke our nature and therein liued preached wrought miracles fulfilled the righteousnes of the law and at the last died for vs and rose againe c. the materiall cause The holy Ghost in that by the preaching of the Gospell he giueth faith the formall cause The small cause being the euerlasting praise of the same most glorious free grace and mercie of God Now the fruite and benefit of this grace of God towards vs beeing generally comprehended vnder this worde saluation the particulars are partly expressed Communion of Saints in one holy catholike Church forgiuenes of sinnes resurrection of the body and euerlasting life and partly they are to be collected from those that be mentioned as vnspeakable peace of conscience heere yea euen against death and hell it selfe and the immortality of the soule in heauen euen from the very time of our departure out of this life c. This summe of the chiefe Articles of our faith therefore containeth an abridgement of the Historie of all the greatest and most glorious counsels and workes of God and of his most wonderfull benefits towards vs Election Prouidence Creation Adoption Redemption Iustification Sanctification Saluation and Glorification and to these ends and purposes alike abridgement of the incarnation of the sonne of God and therewithall of the vnion of the humane nature with the diuine in one most holy person of a mediator and also of the sufferings of the sonne of God c. all of them as was said before proceeding from the infinite bountie of Gods mercie to vs most vnworthie men Of the which most great counsels and works of God it is worthily written by the Apostle Paul 1. Tim. 3.16 * Omologoumenos Confessedly oâ— by a general acknowledgement to wit of all tâ—â—e Christians Without controuersie great is the mysterie of godlines which is God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp in glorie Read also Rom 8.29.30 c. Those which God knew before he also predestinated to be made like to the image of his sonne that he might be the first borne among many brethren Moreouer whom he hath predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified What shall we then say to these things If God be on our side who can be against vs c. And Ephes 3.8.9.10 c. Euen to me the least of all Saints saith the holy Apostle is this grace giuen that I should preach among the Gentiles the vnsearchable riches of Christ And to make cleare vnto all men what the fellowship of the mysterie is which from the beginning of the world hath beene hid in God who hath created all things by Iesus Christ. c. Of these most high and excellent things we will by the grace of God treat and inquire according to this summe of the Articles of our faith in the order following First of all wee will consider of some speciall ground of holy Scripture whence euery article or point of our faith may be warranted and from whence also the right sence meaning thereof may be interpreted and opened For the word of God contained in the bookes of Canonicall Scripture the which God himselfe hath giuen and authorized for the instruction of his Church it is the onely certaine and vndoubted ground and foundation of faith And therefore also it is our bounden dutie to yeeld it the honour of teaching and confirming euery truth of God from the sacred testimonie and witnesse thereof And thus we read how in matters of faith the Scripture referreth it selfe to the Scripture the latter to the former Luke 24. verses 25.26.27 and verses 44.45.46.47 And before this in the 22. chap ver 37. Reade also Acts chap 26. verse 22. and 1. Corinth 15.1.2.3.4 and 2. Pet 1.19 And verily it were too great sluggish a folly for any to content themselues so with any briefe abridgement that the originall copie wherein is the more full and perfect declaration of all things should be neglected A man will not doe so with his seuerall Deeds and more large writings shewing the conueiances of his landes for any briefe extent or suruey which hee hath taken of them And shall we be more vnwise concerning the grand euidence of our saluation Nay rather as great landed men by how much they see by a short viewe that their possessions are very ample c. they will make the more reckoning of all their auncient Court-rouls or Charters c. So let vs by all meanes prouoke ourselues notwithstanding any other testimony to make our principall and most precious account of the authenticall and diuine records of God And that not onely for the points themselues which concerne our faith but also for the right vnderstanding of them and for all holy circumstances belonging to them For in this respect the holy Scriptures are so necessarie that without them wee should not by the shortnesse of our Creede heare of many points necessarily to bee bee beleeued of vs for our holy instruction and comfort And they that are mentioned could not without the holy