hope charitie or any other kind of faith and beleeuing be it neuer so true except it apprehend the body of Christ the sonne of God it serueth not to iustification And that is the cause why wee â—dde this word only to faith and say that faith onely in Christ iustifieth â—s to exclude all other actions qualities giftes or workes in man from the cause of iustifying for as much as there is no other knowledge nor gifte giuen of God to man be it neuer soe excellent that can stand before the iudgement of God to iustification or whereunto any promise of saluation is annexed Io. 3.14 but onely this faith loaking vp to the brasen Serpent that is to the body of Christ Iesus crucified for vs. 165 We cannot deserue grace by our workes IF we wil be true christiaÌ„s we must first acknowledge our selues by the law to be sinners that it is impossible for vs to do any good worke For the lawe saith wee are euill and therefore all that we thinke speake or do is against god We caÌ„not therfore deserue grace by our works which if we go about to doe wee double our offence For seeing wee are euill trees we cannot but bring forth 〈◊〉 fruites Mat. 7.17 Ro. 14.23 that is to saye sinnes Fâ—â— whatsoeuer is not of faith is sinne Wherefore hee that woulde deserâ—â— grace by workes going before faith goeth about to please God with 〈◊〉 which is nothing else but to 〈◊〉 sinne vpon sinne to mocke God and to prouoke his wrath Secondly if weâ— will be saued we must not seeke saluation by workes 1. Io. 4.9 For God hath sent his onelye begotten sonne into the world that wee might liue through him he was crucifyed and dyed for vs and offered vp our sinnes in 〈◊〉 owne body Ro. 3.20 The law doth nothing else but vtter sinne terrifie and humble and by this meanes prepareth vs vnto iustification and driueth vs to Christ For God hath reueiled vnto vs by his word that he will be vnto vs a merciful father and without 〈◊〉 desertes seeing we can deserue nothing will freely giue vnto vs remission of sinnes righteousnes and 〈◊〉 euerlasting for Christ his sonnes sake For God geueth his giftes freâ—ly vnto al men and that is the prayse and glory of his diuinity 166 Saluation commeth onely by faith WHosoeuer studieth to bee accepted with God and to bee found righteous in his sight let him learne diligently by the doctrine of S. Paul to make a difference and a separation as far as from heauen and earth betwene the righteousnesse of workes and righteousnes of faith in any wise beware he bring no other meanes for his iustification or remission of his sins but only faith apprehending the bodye or person of Christ Iesus crucified For as there is no waye into the house but by the doore so is there no coÌ„ming vnto god but by christ alone which is by faith And as the mortall body without bodily susteinance cannot but perish so the spirituall soule of maÌ„ hath no other refreshing but onely by faith in the body and bloud of Christ whereby to be saued Ro. 9.30 With this faith the Idolatrous Gentiles apprehended Iesus Christ receaued thereby righteousnesse Act. 10.44 Cornelius a baptized Romain so soone as hee heard Peter preach Christ Mat. 16.16 receaued foorthwith the holy Ghost Zacheus receaued the person of Christ into his house withall receaued saluation both to him his whole housholde Luk. 19.6.9 What a sinner was Marie which had no lesse in hee then seauen Deuils Luk. 7.47 and yet because she set her heart and affection vppon that person many sinnes were forgiuen her Lu. 23.43 The right hande Theefe howe farre was he from fulfilling of the lawe and yet by faith entered he iustified into Paradyse the same day with Christ In like maner although the poore Publican came to the temple with lesse showe of holinesse after the lawe Lu. 18.14 yet went he home to his house more iustified then the Pharisie with all his workes and all by reason of faith The parable of the prodigall sonne that was lost Luk. 15. also of the lost grote of the lost sheepe which went astray and was founde againe what doe these declare but that which is lost by the lawe to bee recouered by fayth and grace And thus as the passion of Christ is onely the formall cause of our saluation so is faith only the instrumentall cause that maketh the merites of Christ auayleable vnto vs. 167 The Papists can not be perswaded of free iustification THe Papists cannot be perswaded that we become righteous through the meere fauour of God in our Lorde Iesus Christ they cannot receiue the doctrine of free iustification whereby wee are taught that GOD receaueth vs of his owne meere mercie and that his accepting of vs is not for anye respect of our owne workes which are altogeather sinnefull 1. Io. 1.7 but because it pleaseth him to washe vs and clense vs in the bloud of his onely Sonne and to holde vs and acknowledge vs for his children Eph. 2.3 notwithstanding that by nature there is nothing in vs but wretchednesse and cursednesse For what shall become of merits say they and of the good workes wherein the saluation of men consisteth And why do they stand vpoÌ„ their merits are so besotted with them but onely because they looke not vppe to god They dispute in their scholes whether good workes deserue recompence and wages but it appeareth howe they fall a sleepe vpon this disputation and yet in the meane while God ceaseth not on his behalfe to playe the Iudge not in iudging according to their lawes but in behauing himselfe according to his owne maiestie that is to saye in finding out that thing in men which we cannot perceaue But if our vertues were godly in deede that is to saye such as might goe for payment before God then might we haue some colour to boste but when wee shall haue prised them to the vttermost they shall be but smoke Let men not therefore flatter their heartes in vanitie Iob. 9.2 but consider as the trueth is that no man shall be iustified through his owne vertues seeme they neuer so excellent in the sight of God 168 Faith doth iustifie three manner of wayes FAith first doth iustifie the person in making him accepted and the childe of God by regeneration before he beginne to doe anye good worke Secondly it iustifieth a man from sinne in procuring remission and forgiuenesse for the same Thirdly it iustifieth the good deedes and workes of man not onely in bringing foorth good fruites but also in making the same works to be good acceptable in the sight of God which otherwise were impure and accursed in his sight The office therefore of faith and workes is diuers and must not bee confounded Faith first goeth before and regenerateth a man to God Act.
our heart is bent to euill 2. Co. 3.5 and that wee haue not so much as a good thought of our selues vntill such time as hee hath made vs to profit in his schole we be all fooles yea euen they that thinke themselues to be most wise And so is al our foolish cōfidence beaten down and men must be faine to vnderstand that vntill God haue called them to his truth they be void of al reason wisedome there is no other meane to make vs walke in the right waye then the vtter bereauing of vs of all our vaine flatteringes 182 Free will ouerthrowne SO long as we are without Christ we bring foorth no good fruite acceptable vnto GOD because we are not apt to doe good for without me sayeth Christ you can doe nothing Io. 15.5 In which woordes hee speaketh most plainely against free-will and against al humaine strength be it neuer so stronge and also vtterly ouerthroweth the same For as the braunch being cut from the vine bringeth foorth no frute but withereth away euen so man can doe nothing at all to attaine to righteousnesse and saluation if so be through vnbeleefe he be separated frō Christ Nowe although the Papistes in worde onely doe confesse that wee can doe nothing without Christ 2. Cor. 3.5 yet notwithstanding they faine a certain power in vs which of it selfe is not sufficient to worke except it be holpen with the grace of God For they will not abide that a man shoulde be so emptie and free frō power strength to worke that which is good but that he may do somewhat of himselfe But the wordes of our Sauiour Christ so plainly spoken cannot in such wise be coloured Such therefore is the imagination of the Papists that they affirme that without Christ we can do nothing and yet notwithstāding being holpen by him that wee can doe somewhat of our selues without his grace But Christ pronounceth the contrary as that we can do nothing of our selues Io. 15.4 For the branch sayth he can not bring foorth fruite of it selfe 183 Of grace election vocation faith iustification glorification free will c. IN them that be chosen to life first Gods mercie and free grace Ro. 10.17 bringeth foorth election election woorketh vocation or gods holy calling which vocation thorough hearing bringeth knowledge and fayth of Christ fayth thorough promise obteyneth iustification iustification through hope wayteth for glorification Election is before time vocation and faith commeth in time Iustification and glorification is without ende Election depending vppon Gods free grace and will excludeth all mans will blinde fortune chance and all peraduentures Vocation standing vppon Gods election excludeth all mans wisedome cunning learning intention power and presumption Faith in Christ proceeding by the gifte of the holye ghost and freely iustifying man by Gods promise excludeth all other merites of men all condition of deseruing and all workes of the lawe both Gods lawe and mans lawe withal other outward meanes whatsoeuer Iustification comming freely by grace standeth sure by promise without doubt Tit. 2.12 feare or wauering in this life Glorification pertayning onely to the life to come by hope is looked for Grace and mercie preuenteth election ordeineth vocation prepareth and receaueth the woorde whereby commeth faith faith iustifieth and iustification bringeth glorie 184 Howe wee may be assured of our election and howe faith doth worke the same WHosoeuer wil be certain of his election in God let him looke to his faith in Christ which if he find in him to stand firme be may be sure and nothing doubt but that hee is one of the nūber of Gods elect Secondly they saie faith and nothing else is the only condition and means wherupon gods mercy grace election vocation all gods promises to saluation do stay according to the words of the holy Ghost Col. 1. Col. 1.23 If yee abide in the faith Thirdly this faith also is the immediate next cause of our iustification simply without any other condition annexed For as the mercie of God his grace election vocation other former causes doe saue iustifie vs vpon condition if wee beleeue in Christ so this faith onely in Christ without condition is the next immediate cause which by gods promise worketh our iustification according as it is written Act. 18.31 beleeue in the Lorde Iesus and thou shalt be saued thou and all thy whole house 185 Election and vocation after purpose THe cause only of gods election is his own free mercy the cause in some manner of our iustification is our faith in Christ nothing else As for example First concerning election if the question bee asked why Abraham was chosen and not Nathor why was Iacob chosen and not Esau Why was Moses elected and Pharao hardened Why Dauid accepted and Saule refused why fewe chosen and the most forsaken It can not be answered otherwise then thus because it was so the good will of God In like manner touching vocation and also faith if the question be asked why this vocation and gifte of faith was giuen to Cornelius the Gentile not to Tertullius the Iewe Why to the poore little ones of this worlde of whom Christ speaketh Mat. 11.25 I thank thee father which hast hid this from the wise c. why to the simple vnwise outcastes in this worlde of whom speketh S. Paul saying 1. Cor. 1.26 ye see your calling my brethren howe not many of you c Why to the sinners not to the iust Why the beggars by the high wayes were called Ma. 11.26 and the bidden gestes excluded We can goe to no other cause but to gods purpose election Lu. 18.14 say with Christ our sauiour yea father for so it was thy good pleasure And so for iustificatiō likewise if the question be asked why the Publican was iustified Mat. 21.31 and not the Pharisei Why harlots Publicans go before the Scribes Pharisies in the kingdome why the sonne of the free woman was receaued Ge. 21.12 the bondwomans sonne being his elder reiected Why Israel which so long sought for righteousnesse found it not and the Gentils which sought not for it foūd it We haue no other cause hereof to render but to say with S. Paul Ro. 9.32 because they sought for it by workes of the law not by faith which faith as it cōmeth not by mans will but only by the free gift of God so is it onely the instrumentall cause whereunto the promise of our saluation is annexed According as we reade Ro. 4.16 Therefore it is by faith that it might come by grace and the promise might be sure to all the seed vers 5. Also in the same chap. he saith that his faith is counted for righteousnesse which beleeueth in him that iustifieth the vngodly 186 Diuers kindes of faith THere be many kindes of fayth as a man may
lies and deceipts but when wee come to the touchstone of the worde of God wee shall then knowe what is to be receaued and how we may well discerne it from false doctrines and from the forged and counterfaite practises of mens deuises 24 The ende of the Lawe THE Lawe of God doth not only teache vs howe wee ought to liue with our neighbors being conuersaunt with them without deceipt malice or violence and how to serue God in holinesse and righteousnesse 1 Tim. 1.5 but the cheefest ende of the law is to leade vs to Christ to seeke our saluation in him For it hath pleased God to receaue vs into his fauour by the meanes of his onelye son because we are washed and made cleane from our filthinesse 1. Cor. 6 11 because he hath payed our debtes whereby we were in danger to euerlasting death And finally because we cannot bee iustified by the deedes of the lawe or our owne merits Ro. 5.1 Gal. 3.10 but by the free goodnesse of our God The lawe conteyneth nothing contrarye to the Gospell and if wee consider rightly wee shall finde that the Gospell is a simple expounding of that whiche Moyses preached before and althoughe there was a darknesse in the shadowes and figures of the lawe And that God was not in some respecte so gratious vnto the olde fathers as vnto vs yet notwithstanding the substaunce of the Gospel is drawn from thence 1. Tim. 1.5 Heb. 11.2 and wee haue the same faith which they had that liued before the cōming of our Lord Iesus Christ Great cause haue wee therefore to profit in the Lawe of God to take heede we lose not so great a treasure 25 Loue the fruite of Faith LOue proceedeth from faith which carieth with it a good conscience and a pure harte and so is loue the fruite of Faithe whereby wee knowe that which is secret Moreouer we must knowe that faithe is not a wandering opinion it consisteth not in talking well but it is a liuely knowledge rooted in the harte for therein God offereth himself vnto vs will haue vs for our parts to come vnto him 26 The spirit of Faith is the spirit of loue THe same spirit whiche is the spirit of Faith and perswadeth our consciences to beleeue the vnspeakeable goodnesse and mercie of God towards vs in Christ Iesus is also the spirit of loue and enflameth our hartes earnestlie to loue so bountifull and so mercifull a God that vouchsafed when we were yet his enemies to giue his dearlye beloued sonne to death for vs. Io. 3.16 1. Io. 4.9.10 Now if by the motion of one spirit we doe by faithe assuredlie know Gods goodnesse toward vs and by the knowledge and true sense thereof do loue him for the same needes must there follow obedience to his will and perpetual studie to please him Io. 14.13 Faithe then of necessitie bringeth forth loue and loue bringeth forth obedience to his will He that loueth me saieth our sauiour Christ keepeth my sayings This loue then should lead vs to obedience this loue shoulde be the roote of all good doings and not of a proud hope to merit Gods fauour and euerlasting life by our owne good woorkes Luc. 17.10 For when wee haue done all that we can doe as Christe witnesseth wee haue not yet done so much as of duetie we should doe 27 Faith it is that iustifieth HE sheweth himselfe to be a preposterous interpreter of the lawe who seeketh to be iustified by the workes thereof because the Lawe was giuen to this ende that it might leade vs by the hande to another righteousnesse Whatsoeuer the Lawe teacheth whatsoeuer it commaundeth whatsoeuer it promiseth Ro. 5.1 Ro. 10.4 Gal. 3.24 it hath Christ always for his marke and therefore all the partes thereof are to bee directed vnto him And that cannot bee vnlesse we being spoyled of all righteousnesse confounded with the knowledge of sinne doe seeke for free righteousnesse of him onlie For although the lawe of righteousnesse doeth promise a rewarde to his obseruers Yet after it hath brought all vnder giltinesse it substituteth a new righteousnesse which is not gotten by the merit of works Ro. 3 20. but being freely giuen is receaued by faith 28 The vse of the Lawe THe Lawe is giuen to condemne vs to th' end we should seeke saluation in our Lord Iesus Christ forasmuch as in our selues there is nothing but condemnation And although the childrē of God are exempt and set at liberty from the curse therof by the grace of our Lorde Iesus Christ insomuch as hee hath put out the hand writing of ordinances that was againste vs Col. 2.14 and fastened the same vppon the crosse to the end that when we shall come before the iudgement seate of God wee might be acquited and discharged yet notwithstanding because of our manifold corruptions and superfluities God applieth his law to stirr vs vp to goodnesse and to correct our vices that our hartes should not be hardened ◠therefore wee ought to submitte our selues vnto it willinglie and not bee like vnto the wicked whiche must bee constreyned thereunto by force 29 The Lawe and the Gospell THe Law was giuen after a fearefull and terrible manner and it brought nothing but deathe and cursing And the Gospel bringeth vs life and saluation In the law there was as it were a vaile couering Ex. 19.18 Deu. 4.11 and God spake as it were in a shadowe but in the Gospell hee reuealeth himselfe face to face and not onelye in a naturall image but to the end that we should haue our shape turned into his glory and that we should profitte therein from day to daye In the gospell we haue the summe of righteousnesse as saith the Prophet Malachie Mal. 4.2 wherein God saieth not that hee will make his worde as a lampe as before in the Lawe but it is saide that the sun of righteousnesse shall arise and vnder his wings shal be perfect health as the Apostle also declareth that the doctrine which is nowe set foorthe is not darke and obscure For God hath in such sort taken order for what soeuer was expedient for the perfection of our saluatyon that we see clearlie in the doctrine of the gospel what soeuer is necessary and requisit for vs wee neede not any more goe seek the starres seing wee haue the Sunne that shineth so brightlie and therfore let vs learne to bee content with the Gospell forasmuche as God hath giuen vs such a direction as he knoweth meete for our saluation 30 The Lawe and the Gospel THe Lawe sheweth vs our sin the Gospell sheweth vs remedie for it The Lawe sheweth vs our condemnation Ro. 3.20 Io. 1 29 Ro. 7.7 Col. 1.6 Ro. 4.15 Act. 14.3 Io. 1.29 Ro. 5.10 the Gospell sheweth vs our redemption The Law causeth wrathe the gospell is the worde of grace the lawe is the worde of dispaire the gospell is the worde of comfort
of Israel the punishment of this sinne of fornicatiō which was so fearful among the people of Israell is brought in of the Apost P. to bring all men to such fear of God as may restrain them from it Neither let vs commit fornication 1. Cor. 10. saith the Ap. as some of them cōmitted fornicatiō fel in one day 23000 The life of man beeing so pretious vnto our heauenly father as it is it cannot be a smal sin that prouoketh the Lord to proceede in iudgement euen to the death of so great a number therefore is this notable punishment not without great reason ioyned to fornication which was the cause therof For commonly this sinne is little regarded hauing natural infirmitye set beside it in the vsual speech of mē to hide it withall But the holy Ghost doth not so match it in his speech hee doth not set before our eies in a cloak of natural infirmity wherby we shold the lesse feare it but putteth vpon it the garment that indeede belongeth vnto it euen a cloake bathed with the blod of 23000. There is a great difference between these two cloakes the one is far vnlike the other In the eyes of the holy Ghost this sin is fearfully stayned with much blood in the sighte of fornicators there is nothing in it with is not natural kindly so diuers are their iudgements and so great is the disagreement of their opinions The Apost P. reasoneth against fornicators by the worthinesse of our bodies 1. Cor. 6.16 which are the members of Christ Do ye not knowe saith he that he whiche couplth himself with an harlot is one bodie For two saith he shal bee one flesh Certain it is that the body of ā harlot can be no member of Iesus C. And the fornicator by the testimonye of the Apost is become one body with her Gen. 2.24 Mat. 19.5 Mar. 10.8 Eph. 5.31 hauing the same coniunctiō with her in wickednesse that the husbande hath with his lawfull wife in holines and by the appointment of the Lorde There is great cause therefore why the holy Ghost should so earnestly perswade vs to fly fornication making that sinne aboue all other to offende against his owne body whiche doeth commit it 59 Of maried folkes ADultery and fornication beeing forbidden the godly louing and chaste life of married folkes must needes be commanded Which that it may be performed almightie God requireth of his children that they do match themselues with such as feare him and serue him after his worde Such hath he promised to blesse As for those that marry for riches beauty and such outward things when there is not the feare and true worshippe of God ioined withal Ps 128. Gen. 6 2.3 they haue alwaies tasted of most greeuous plagues from the hand of the Lord. Moreouer wee knowe that if any thing must be kept holy in the whole life of man it is the faith which the husband plighteth vnto the wife and the wife promiseth vnto the husband All contractes and promises which wee make must faithfully be obserued but if we make comparison we shall finde that mariage not without great cause is named the couenant of God Solomon sheweth by this worde Pro. 2.17 that God beareth rule ouer mariage hauing it vnder his garde and protection And for this cause if the husband breake his promisse whiche hee hath made vnto his wife he is not periured onelye towards her but towards God Deut. 5.18 Ex. 20.24 Asmuch is to be said of the wife that she doth not onely wrong to her husband but to the liuing God For vnto him shee is bound inasmuch as God wil haue the care of mantayning mariage whereas it is ordeyned by him and he himselfe the author of the same Therefore when we heare this worde adultery we ought to holde it as execrable and accursed and let vs know that except we be sober continēt Heb. 13 4. chast and modest God hath vs in great hatred and our life is infected before him For if our persons are counted pretious and our liues held deare in his sight he will also that the loyalty and mutuall faith which ought to bee betweene the husband and the wife be in price and estimation Mat. 5 28. Tit. 1.15 that suche an honorable and holy thing as mariage is be not set forth vnto reproche And this ought to teach vs that God wil not haue a man to cast an vnchastey vpon the wife of his neighbor beecause God hath already coupled her vnto her husband he will him to bee her shadowe and that when we think on euil and set our mindes on anye vile lust we ought to stand in fear of that sentence which is pronounced by the holy Ghost as namely that GOD wil take vengeance on al them which violate and defile the holy coniunction which he hath set foorth in his owne name 60 Of mariage and why it was instituted Seing that in lawful mariage there is Gods blessing it is manifest that in whoredome there is nothing but cursednes Wherefore wee muste not delight in whoredome but rather abhorre it Ps 128. seeing that therein there is nothing but wickednesse and euill successe whereas in mariage there goeth a blessing They which are maried must not with all greedinesse followe the lusts of the flesh and their sensuality taking their pleasures and desirs after their inordinate concupiscences but the ioye that the faithfull maried folkes ought to haue is that they should confes that it is God that hath knit them together for to be vnited in such wise that the one should not desire to be seperated from the other but that in this vnion man should knowe that it is not good for him to liue alone and therefore should loue his wife whom God hath geuen vnto him to be with him and to helpe him the wife also to knowe that she hath bene taken out of the side of man and therof made a woman that she might bee an helper to man and therefore should geue her selfe wholly to obeye her husband That they should confesse that they are in a very honorable estate as the sonne of God hath well declared and that it commeth not from the inuention of mans braine but from the most auntient institution of God Also that God hath made them pertakers of marriage to the ende they should possesse their vessels in honor and sanctification and not in filthinesse and vncleannesse Likewise if they haue children they shoulde acknowledge that they are the instruments whereby God doth increase his Church and the greater number of children they haue let them reioice Let them reioice so much the more cōfessing that the blessing of God is the more vppon them and that God doeth greatly honor them when they are made fathers and mothers of so great a flock They that want this knowledge and vnderstanding and which doe not so reioice though they be maried that they
him Iob. 1.12 therfore he graunted his demaund yea euen to spite Sathan and to haue the greater triumph againste him in putting him to confusion because hee made full reckoning that Iob should haue cursed God to his face that is that he should haue blasphemed him with open mouth when he felt afflictions to come vpon him If Sathan had neuer vttered anye word nor made any such petition yet God was minded to punish his seruant and he minded it for iust cause the which he hath disclosed vnto vs and if the same were to vs vnknowne yet ought we to reuerence the iustice and counsell of God confessing that he is most righteous and vnpartiall in all his doings Ps 119.137 128 Afflictions be the rods of God vnto the iust ALthough in the outward apparance of the world and sence of the flesh the iust and perfect do suffer in this world the like and more greeuous afflictions then do the wicked yet is their estate nothing so miserable For they knowing that afflictions be the roddes of God their Father do aske deliuerance and are assured to obtaine the same And thus on what side soeuer afflictions do coâ—â— vnto the iust and perfect because they know that God is their defender and keeper they are not afrayde as discouraged and desperate but in all assurance they say with the prophet The Lorde is my light and my saluation whom then shall I feare Ps 27.1 The Lord is the strength of my life of whom then shall I be afraid They knowe this same because of the infallible promise Ps 50.15 145.18 call vpon me in the day of trouble and I will deliuer thee and thou shalt glorifye mee The Lord is neere to all that call vppon him Mat. 11.28 Luk. 12.32 yea to all that call vpon him in truth Come vnto me sayth our Sauiour all yee that are wearie and heauie laden and I will refresh you Feare not little flocke for it is your fathers pleasure to giue you the kingdome And God is faithfull as the Apostle witnesseth which will not suffer his to be tempted aboue their power 1. Cor. 10 13. but will euen giue the issue with the temptation that they maye be able to beare it The wicked nowe cannot thus speake in deede for although they thinke themselues most safe and sure and make great account of their owne strength yet because they are hated of God he can well finde them out Ps 7.15 Ps 9.15 and bring their enterprises and counsels to nothing 129 Afflictions come for diuers causes IT is most certaine that al miseries take their originall and beginning at sinne but yet God afflicteth his seruants for diuers causes For as he doeth not take vengeance on some mens sinnes in this worlde but deferreth the punishmentes vntill an other lyfe that hee maye then vse them with more seuerity euen so ofteÌ„times he dealeth more hardly with his faithfull seruantes not because they haue committed greater sinnes then other men but to mortifye in them the concupiscence of the flesh Yea sometyme not respecting their sinnes hee onelye tryeth their obedience Pro. 17.3 or els exerciseth their patience Euen as wee see that the holye man Iob was afflicted that by his aduersitie his godlinesse might be the better knowne Wherefore there are two thinges to bee noted the firste is that iudgement doth oftentimes begin at the house of God 1. Pet. 4.17 and that hee ouer passing the wicked doth seuerely punishe his seruantes and doth more sharpely scourge in correcting the vices of his church The second is that there are diuers endes why he afflicteth men for he suffered Stephen and other of his apostles to be cruelly tormented as if they had beene wicked persons Act. 7.58 whereby we may gather that in the punishments of men the causes of the same cannot bee well discerned 130. Patience ouercommeth affliction WHatsoeuer he be that suffereth the trouble that is layd vpon him for Christes sake maye continue without yrkesomenes euen to the last ende We must not therefore call to minde how long we are afflicted 1. Cor. 9. He. 12.12 but we must haue respect vnto the ende So runne saith the Apostle that yee may obtaine Lift vp your handes saith the authour to the Hebrues that hange downe Heb. 12.1 2. and your weake knees Againe let vs runne with patience the race that is set before vs looking vnto Iesus Christ the authour and finisher of our faith What doth it profit a man to be painefull in any busines for a time and then to fainte and giue ouer before hee hath brought it vnto good effect doth hee not loose all his labour and trauaile What doth it profite the runner to runne if he faint in the middest of his race shal he haue the game or reward Not without cause therefore doth the scripture in so many places exhort vs to patience and perseuerance Let vs not therefore be weake or feeble 1. Thes 5.54 Heb. 6.12 but followers of them which through faith and patience inherite the promises which is euerlasting life after the trauaile and paine of this life 131. The patience of the faithfull is tride by afflictions BEsides the iust punishment of the open and notorious sinner there is also another cause wherwith God is moued to sende among men miserie affliction and griefes of this world as namelye to trye and proue such as be good and godly that their vertues may more shine among men to the honour and glory of God As siluer and golde saith Salomon is tride by fire Iam. 1.12 Pro. 17.3 so doth God proue and trye the heartes of men In this manner God proued his faithfull seruants Abraham Ioseph and Iob that by the tryall of their constancie their faith might be the more notable and famous and both themselues more in faith confirmed and God by them more glorified When God cast vpon Iob all these miseries which the scriptures mention his vnnaturall wife vnkind frendes with rash and vncharitable iudgement woulde needes perswade him that it was the anger of God and the iust punishment of his sinnes that brought all these thinges vpon him But hee staying himselfe vpon the testimony of a good conscience and the constancie of his faith assured himselfe of the good wil of God and therefore he tooke all patiently saying Iob. 1.21 The Lord hath geuen and the Lord hath taken away euen as it pleaseth the Lord so be it In which wordes we haue to learne the exâ—eeding comfort which the children of God take in the middest of troubles by the prouidence of God which extendeth it selfe to all thinges so that there is nothing so base or simple either without man or within man Mat. 10.29 which he neglecteth or is ignorant of 132 To be partakers of the life of Iesus Christ we must before die with him IF we iudge according to our owne fantasy we shal thinke it
vnpossible for vs to be made aliue by being dead that death should be the meanes of our life furthermore that we must bee despised in the world and suffer vile reproches if we will raigne with Iesus Christ and yet the spirit of God telleth vs that it is most certain and therefore will haue vs beat downe al disputations and not reste our selues vpon our owne thoughtes and imaginations for seeing God hath appointed it soe 2. Tim. 2.11 Ro. 6.5 if wee will be his seruants we must staye our selues vpon his counsell and suffer our selues to be guided by him If we bee dead with Iesus Christ saith S. Paule we also shall liue with him By the word death the Apostle meaneth not onely the death of men when God taketh them from the earth 2. Cor. 4.10.11 Col. 3.3 but that we must beare the mortification of Iesus Christ in our bodies to the ende that his life may appeare in vs. For ye are dead saith he in an other place your life is hid with Christe in God euen as the life of trees is hid in the winter The trees in the winter are drie they seeme to be but dead wood without strength but yet their strength sheweth it selfe in the spring time Euen so the case standeth with the faithfull for while they are in this worlde their life is shutte vp in hope Ro. 8.24 Nowe that which we hope for as Saint Paule sayth is not seene the eye of man cannot attaine vnto it It followeth then that in dying wee must liue and liuing wee must dye not onely with one kinde of death but wee must die dayly wee must decay as touching the outward man for sicknesses pouertie afflictions and such like thinges are messengers of death which doe or ought to put vs in minde that our life is but a shadow that it is nothing and that therefore we should renounce the worlde and vtterly banish and reiect all the lustes and vanities of the same 133 All thinges must be forsaken for Gods sake A Faithfull man must alwayes more esteeme and loue God and his kingdome then his own life body wife children friendes and kinred and all thinges else which are in this worlde so that whensoeuer God shal cal vs away from these thinges we must willingly leaue all and followe God after the example of our father Abraham Heb. 11.17 Ge. 22 10. Mat. 10.37 For the Lord sayth in his gospell he that loueth father or mother more then mee is not worthy of me And he that loueth son or daughter more theÌ„ me is not worthy of me Wherefore al meÌ„ must cast away the care of temporall things consider that God in vs while we were sound and in health prouided sufficiently for vs and ours And that therfore nowe Ps 68.5 146.9 when as he hath appointed to call vs away from hence hee will not forsake our family especially seeing he is a father of the widows and fatherlesse but will prouide for them some other waye Io. 19.27 Christ on the crosse was coÌ„tent to haue coÌ„mitted his mother vnto Iohn So we also must coÌ„mend vnto God vnto faithful men those that are coÌ„mitted to our charge 1. Pet. 5.7 ought to be no further careful for theÌ„ but care for think on things eternal 134 Tribulation bringeth foorth patience IF we will shewe our selues to bee the sonnes of God then must our afflictions practise vs in patience except they do so the worke of god thorough our corruptioÌ„ is made voyd of none effect Ro. 5.3 Aduersities hinder not the glorie of the godly because in bearing them patiently they feele the helpe of God which nourisheth and confirmeth their hope therefore it is sure that they profitte but ill which learne not patience Neither doeth this let that there are extant in the Scriptures certaine complaintes of the godly full of desperation for God sometimes for a while doeth so vrge and represse those that are his that scarcely they can breath or thinke vppon consolation but straightwaies he bringeth againe to life those whom he had almost ouerwhelmed in the middest of death So that is alwaye fulfilled in them which the Apostle sayth 2. Cor. 4.8 9. we are afflicted on euery side yet are we not in distresse in pouertie but not ouercome of pouertie we are persecuted but not forsakeÌ„ cast down but we perish not Patience coÌ„meth not of the nature of tribulation wherby we see some are prouoked to murmur against god yea eueÌ„ to curse God but wheÌ„ as the inwarde meeknes which is infused by the spirit of god coÌ„solatioÌ„ which is suggested by the same spirite hath succeeded in the place of stubbornenes frowardnes tribulations are instrumentes to beget patience which tribulation can procure nothing in the wicked and obstinate but indignation and murmuring 135 Patience is a great vertue THe greatest part of men will easily grant that patience is a great vertue as it is in deede and yet there be verie fewe that knowe what it meaneth whereby it may soone be gathered that wee be not very hasty to be patient and to haue the vertue that we esteeme so much God therefore perceiuing such carelesnesse in men hath in diuers places namely in patient Iob set before our eies the thing that is so needefull for vs Iob. 1.20 for if wee bee not patient our faith must needs vanish away for it is not able to continue without the same Iam. 1.3.4 For the which cause it is the will of God that in the midst of the miseries of this worlde wee shoulde alwayes haue a quiet heart and be so well assured of his goodnesse as the same may make vs merrie and contented so that wee may boast our selues against Sathan and against all our enemies But howe were that possible if wee did not looke higher then the worlde and considered not that although our estate bee miserable in the opinion of the flesh yet ought we to bee contented with it seeing our God loueth vs. 136 True patience what it is WE commonly say that a man is patient although hee haue no point of true patience in him For whosoeuer suffreth aduersitie him do men call patient but let vs with all marke that to be patient it behooueth vs to moderate our sorrowe Rom. 5.3 If there be any aduersitie it must be asswaged by considering that God ceaseth not to procure our welfare continually Deu. 30.8 and that wee ought to be subiect to him and that it is good reason he should gouern vs according to his good pleasure Herein doth patience make it selfe to be knowen 137 The prouidence of God encrâ—â—â—eth the patience of the godly BY gods only sufferance it is that Tyrantes persecute that they spoyle men of their goods that they cast them into banishment into pryson and bandes and that they exercise all kinde of crueltie against them It is
Iewes haue a vaile before their eyes leasts they should behold the glory of God in the face of Christ 161 Why our Sauiour Christ came in the flesh WHen as Gods iust wrath against sinne committed by our first parents was so greuous that no creature in heauen in earth was able in any parte to appease the same Io. 1.14 by the vnestimable goodnesse of God his onely and dearelibeloued sonne became a sacrifice to appease his wrath and displeasure and to reconcile vs vnto his Father and by his death and passion procured for vs reconciliation with his Father remission of sin righteousnesse before God Col. 1.20 and eternal life in heauen These be the fruits and benefittes that wee haue by Christs comming in the fleshe If the highnes and excellencie of the meane of our saluation in parte or in al could haue otherwise bin wrought the wisedome of God woulde neuer haue giuen his sonne to death to procure the same benefites for vs. But that he might declare howe odious and displeasant sinne was in the sight of God he let vs by this meanes vnderstand that the offence therof could not be taken away nor mankinde to him be reconciled but onelye by the bloud of the immaculate lamb Christ Iesus his sonne Good Christians therefore must assuredlye perswade themselues Ro. 5.10 that they haue reconciliation with God remission of sinne iustification before God sanctification of the holy Ghost Eph. 1.7 and the heritage of eternall life by the excellencie and fulnes of Christes death and passion onely onelye I say and by nothing els For as it was said before Christ is the onely full and perfect meane of our saluation 162 Faith in Christ the meane of our saluation THere is one onely meane whereby the benefites of Christes passion and victorie are applyed and do also redounde vnto vs and that is onelye faith in Christ Iesu and no other thing which faith it pleaseth almightie God to accept for righteousnesse And this righteousnesse it is which onely standeth before God and none other as we are plainely taught by the Scriptures and especially by the doctrine of S. Paule Which righteousnes thus rising of faith in Christ the apostle calleth the righteousnes of God Phi. 3 9. where he speaking of himselfe vtterly refuseth the other righteousnes which is of the law that he might be found in him not hauing his own righteousnes which is of the law but the righteousnes of Christ which is of faith Againe the same Apostle writing of the Iewes which sought for righteousnes and founde it not and also of the Gentiles which sought not for it and yet found it sheweth the reason why because saith hee the one sought it as byworkes and the law Ro. 9.30.31.32 came not to it who not knowing the righteousnes of god seeking to set vp their owne rightesonesse did not submitte themselues to the righteousnes which is of God the other which were the Gentiles and sought not for it obteined righteousnes that righteousnes which is of faith c. Also in an other place of the same epistle S. Paule writing of the righteousnes which commeth of faith calleth it the righteousnes of God in these wordes Ro. 3.25 whom God saith hee hath set forth a reconciliation through faith in his bloud to declare his righteousnes by the forgiuenes of the sins that are past c. By which righteousnes it is euident that the apostle meaneth the righteousnes of faith which almightie God now reueileth and maketh manifest by preaching the gospell but if wee desire to see yet more plainely this righteousnesse of God how it is taken in S. Paule for the righteousnes of faith and therfore is called the righteousnes of God because it is imputed onely of God to faith and not deserued of man In the same his chapter vnto the Romaines his words be manifest The righteousnes of God saith he is by faith of Iesus Christ vnto all and vppon all that beleeue 163 We are iustified by the grace of God in Christ and not by workes NO workes of the law can iustifie men that is to say in gods iudgment acquite and discharge them from sinne from accusation and damnation of the law reconcile them vnto God and make them perfect righteous good and blessed The grace of God alone in Christ Iesus doth these thinges and therefore hee that thinketh beleeueth and teacheth otherwise despiseth the grace of God maketh Christ vnprofitable and therefore maketh also the whole doctrine of the Euangelistes and Apostles voyde and of none effect For the Apostle Paule teacheth plainely that noe flesh shall be iustified in the sight of God by the workes of the law Ro. 3.20 For by the lawe commeth the knowledge of sinne but now without the law is the righteousnes of God declared by faith in Iesus Christ For all they that beleeue are iustified freelye by grace through the redemption that is in Christ Iesus Also in another place hee saith a man is not iustified by the workes of the lawe but by the faith of Iesus Christ For in Christ our Lord Gal. 2.16 as in the true and liuing sonne of God is inclosed fulnesse of grace and all heauenly treasures the which he keepeth not vnto himselfe alone but according to his pleasure and according to our necessitie he bestoweth them vppon vs so that wee shall not want at all anye of those thinges which are requisite vnto our righteousnes perfection and saluation Mat. 28.18 Mat. 11.28 All power is geuen vnto him in heauen and in earth For the which cause he calleth all men vnto him and will heale all our infirmities 164 Howe faith doth iustifye AS the passion of Christ serueth to none but such as do beleeue so neither doth faith as it is onelye a bare qualitye or action in mans minde it selfe iustifie vnlesse it be directed to the bodie of Christ crucified of whom it receaueth al his vertue And therefore these two faitâ— and Christ Iesus crucified must alwaies ioyntly concurre and go together As for example when the people of Israell were commaunded of Moses to looke vp to the brasen serpent neither coulde the serpent haue helpeâ— them except they had looked vp Num. 21. noâ— yet their looking vpwarde haue profited them vnlesse they had directed their eyes vpon the saide Serpent set vp for the same purpose for them to behold So our faith in like case directed to the bodye of Iesus our Sauiour is onely the meanes wherby the merites of Christ are applyed vnto vs and we now iustified before God according to the doctrine of S. Paule who in expresse wordes defining vnto vs what this saith is and howe it iustifieth saith If thou shalt confesse with thy mouth the Lord Iesus Ro. 10.9 and beleeue in thy heart that god raysed him from death thou shalt bee saued c. Besides this what action â—â— qualitie so euer is in maÌ„ either
the gilt and filthinesse from our soules As bread and wine by naturall effecte nourisheth our bodies and strengthneth and comforteth our spirites so doth the heauenly foode of Chriestes bodie and bloud Io 6.48 c. broken and shed for vs vpon the crosse nourish our soules and quicken our spirites to eternall life with GOD. In the olde time the Sacramentes and Ceremonies were profitable for the bodily nourishment as the water gushing out of the rocke Manna and the Pascall lambe but in our Sacramentes Exo. 17.6 God smally or nothinge considereth our bodies but most principally and wholly the releefe Ex. 16.15 c. 12.14 ease and comfort of our soules Therefore as in the olde Testament so nowe much more in the Sacramentes is to bee considered some spirituall and internall thing to the vnderstanding whereof the likenesse of the outwarde signes doe leade vs as in Baptisme our regeneration and new birth and the washing away of our sinnes by the death and passion of Christ In the Lordes supper the heauenly foode of our soules with the bodie that was broken his bloud that was shed vpon the crosse Wherefore good christians in receuing the sacramēt must not haue so much regard to the signe as to the spiritual thing it self for which the outwarde token was ordeined For the efficacie of the Sacraments doth not consist in the visible signe but wholy in the working of the spirite of God Io. 6.63 according as it is Gods pleasure to woorke by meanes by him ordeyned without any derogation thereby to his glorious power 216 The beginning of Sacramentes is from God THE Author and ordeyner of Sacramentes is none other but God himselfe neither Patriarch nor Prophete nor Father nor the whole Church hath autoritie to ordeine any Sacrament The Sacramentes are belonging to the worshippe of God they are signes tokens and witnesses of Gods will And who can make vs certaine of Gods will but God himselfe As also the Apostle teacheth in the first to the Corinth 1. Cor. 2.11 And who can appoint gods worship but God himself According as he saith by his Prophet In vaine they worship mee teaching the traditions of men Esay 29.13 The sacraments were not so ordeyned by God that afterwarde he would haue no more care or regard of them but he alwaies worketh and bringeth to passe al things in the faithfull which keepe his ordinaunce the which he hath promised in his worde Wherefore as the faithfull heare the word of God 1. Tim. 2.4 not as the word of anye mortall man but as proceeding from the mouth of the most highest so also when they receaue the sacraments at the handes of the Ministers they acknowledge that this is the ordinance of GOD 1. Th. 2. i3 Esa 1.20 and that he worketh in the beleeuers and therefore they receaue and vse the sacraments as at the verie hand of God vnto whom they directe the eies of their faith 217. Why Sacramentes were ordeined THe first cause why it was christs pleasure to ordeine sacraments in his Churche is partlye our owne infirmity and weakenesse 1. Cor. 2.14 being dull and slowe in the vnderstanding of heauenly thinges partly the great goodnesse and loue of God that would vouchsafe to attemper himselfe to our simple capacity and to seeke meanes by outward things to ease and helpe the same Secondly that the sacrament might be to vs a blessed exercise whereby we call to our remembrance the benefite of our redemption in Christ and yeelde vnto him moste harty praise and thanks for the same Luk. 22.19 1. Cor. 11.26 according as Christ teacheth vs in the institution of his last supper And as Saint Paule also sayeth in the first to the Corinthians Thirdly that we by the vse and practise thereof might bee traded to the obedience of Gods holy will and commaundements though the things seeme to our selues neuer so simple and meane also that thereby we might openly before God and the world protest and acknowledge that we are his people and of the number of them that looke to be saued preserued and defended by the benefit of Christ only So that the open vse of the sacrament is a parte of that confession wherunto the Apostle Paule Ro. 10.9 Romanes 10. attributeth saluation An other cause end of the Sacramentes is Io. 13.35 that they might be as handes and links of loue vnity and concorde among our selues For the which cause Saint Paule when he exhorted the Ephes to vnitye and loue Eph. 4.5 among other things hee addeth we haue one faith one baptisme And again in an other place wee are one body saith he as many as be pertakers of one life 1. Cor. 10.17 Finally that by the sacraments as by blessed meanes the holy Ghoste working with them hee might impart vnto vs and bestow vpō vs his vnestimable graces and benefits together with al the fruits of our redēption in Christ For as his word is so are his sacraments instruments and means by the working of his holy spirite to bring vnto vs the whole benefit of our saluation 218 The right applying of Christs sufferings and sacraments to our benefit WHeras it is said that the sonne of God was crucified we must not only think that the same was done for the redemption of the worlde but also euery one must on his own behalf ioyne himselfe to Christ and conclude it is for him that he hath suffred So whē we be baptised as it is not for any one man alone so is not the water sprincled vppon al men in common but euery man is baptised seuerally in his owne behalf to the end that euery one of vs may apply it particulerly vnto himself 1. Cor. 6 15. Ep. 5.30 to say that we be al members of our Lord Iesus Christ Also when we receaue the holy supper euery man taketh his owne portion to shewe vs that our Lord Iesus Christ is communicated vnto vs yea euen to euery one of vs. For when we once know the the thing which was done for the redemption of the whole worlde pertaineth to euery one of vs seuerallye it behoueth euery one of vs to say also on his behalfe that the sonne of God hath loued him so dearlie that hee hath geuen himselfe to death for him And that therefore we be of all creatures the most miserable if we accept not such a benefite when it is offered vnto vs. For it is a common doctrine in the holy scriptures that GOD so loued the world that he spared not his onely sonne but gaue him to death for vs Io. 3.16 and also that our Lorde Iesus Christ at such time as we wer his deadly enemies did confirme a maruelous loue towards vs in that he offered himself in sacrifice to make attonement betwen God and vs and to do away al our sins as they might no more come to accompt This is the warrant of our saluation
sinne is the seruaunt of sinne But if the sonne shall make you free you shall bee free in deede That is you are made free from sinne the Deuil death and damnation that freely with good will by the operation of the holy Ghoste and not by compulsion you might do that good thing which you doe And they which are so redemed and indued with Christian liberty they attribute not the good which they doe vnto their owne power and freewill but to the grace of Christ and to the holy Ghoste whiche worketh the same in them For our Sauiour Christ saith He that abideth in mee Io. 15 5 and I in him the same bringeth foorth much fruite for without me ye can do nothing Saint Paule also sayeth wee are not sufficient of our selues to thinke any thing as of our selues 2. Cor. 3.5 but our sufficiency is of God And in an another place he saith 1. Cor 47 what hast thou that thou hast not receaued If thou hast receaued it why reioycest thou as though thou hadst not receaued it And againe he saith Phi. i. 29 2.13 Vnto you it is geuen for Christ that not only ye should beleeue in him but also suffer for his sake and furthermore it is God saith he which worketh in you both the will and the deede euen of his good pleasure 173 The doctrine of Freewill is blasphemous THey doe greatly erre which doe attribute vnto men freewil and the power to guide and gouern themselues they are also vnthankfull or at leastwise endeuor to bring al the world to vnthankfulnesse and are arrogant when so much as in them lyeth they dispossesse the holy Ghoste of his benefits giftes and attribute them vnto men Wherefore eschuing such doctrine as a deadly pestilence Ro. 12 13 Io. 15.5 Let vs harken vnto sobrietye The which we shal doe if with humblenes we acknowledge our selues to bee the braunches and that we truly confesse with Saint Paule that we are not able of our selues 2. Cor. 3.5 Phil. 2.12 but our strengthe commeth of God Let vs not be proud and arrogant but by humility of mind let vs occupy our selues about our saluation c. 174 We can neither attaine vertue not eschue vice by our Freewill WE cannot attain vnto any vertue nor yet tame and abolishe such faults and vices as are condemned by our freewill nor by any ablenesse that is in vs Phil. 2.13 Tit. 2.11 12 Gal 5.20 21 but God must worke in vs and we muste bee members of our Lord Iesus Christe It is said that wee must liue soberly righteously and godly And how shall we do so when the holy ghost shal rule in vs then shal we haue these vertues It is said that we must fly druÌ„keÌ„nesse intemperancy strife debate pride and such like And how hauing the spirit of meekenesse of the feare of God the spirit of wisedome and discretion and all this was geuen to our Lord Iesus Christ to th' end he should make them that beleeue in him pertakers of it Therefore seeing we are of nature intemperate full of vanity ful of ambition and pride geuen to vnrighteousnesse deceit and wrong let vs come submitt our selues vnto him that was appointed our head know that ther is no other meanes for vs to bee kept in obedience to God and to liue according to his wil vnlesse we bee vnited to the body of our Lord Iesus Christ for then is the holy ghost powred vpoÌ„ vs to strengthen vs the better for he is the fountaine of all holinesse of all righteousnes and to be short of all perfection 175 Opinion of freewil is vnthankfulnes SEing our nature is so corrupted the as God himselfe saith Ge. 6 5 our heart is bent only to euil euen from our youth how can any goodnesse proceede from vs as of our selues how can we chalenge power to fulfill Gods law by our good doings to be reconciled vnto him Io. 15.13 Without me saith Christ you caÌ„ do nothing And S Paule acknowledgeth that he is not able to thinke a good thought as of himselfe 2. Cor. 3.5 but all his sufficiency is of God If Saint Paule doth so humbly acknowledge his weaknesse why should we stand so proudly in our owne conceits Wee loste free will to loue and embrace the commaundements of god through the greatnesse of the sinne of our first Father Adam Wherefore men are vnthankfull and vnkinde vnto the grace of God in attributing much vnto needy and wounded nature Aug. ep 107. The first man Adam was so made that nothing resisted his will but after through freewill he sinned Wee as many as descend from his stocke are caste downe headlong into a necessity of sinning If in the fall of Adam wee loste freewill to loue and embrace the commaundement of God if we shew our selues vnthanful to gods grace by attributing so muche to our maimed and corrupt nature if by Adams offence we be cast into a necessity of sinning Let vs as the Gospell teacheth vs cast away this confidence of our owne power Let vs shake off this self liking hipocrisie let vs submit our selues vnder the mighty hand of God and acknowledge our own infirmity not kick at that doctrine of the gospel that layeth before vs our own weakenes and teacheth vs what need we haue of the grace of God in Christ Iesu 176. Our wil is vtterly blinde till God hath chaunged vs. IT is the power of the holye Ghost through which wee are drawne to the obedience of God according as he hath chosen and adopted vs for his children before the foundation of the world Moreouer the holye scripture sheweth vs Eph. 1.3.4 that we shall alwaies be enemies vnto God vntill hee haue chaunged and renewed vs. And this is the cause why Moses said vnto the people Deu. 29.4 that God had not yet geuen them an vnderstanding heart and seing eyes And therefore to th' end hee might bee obeyed hee saith that hee would giue them a new heart taking away the stony heart Ier. 3 1.33 The prophet Ieremie in the 31. chap. and so likewise Ezechiel and the apostle Paule doe agree in this that God giueth both to will and to performe Eze. 11.19 36.27 And in the firste of Iohn it is said that they which beleeue are not of the will of flesh nor bloud Phil. 2.13 Io. 1.13 Pâ—o. 3.10 But renewed of God Furthermore when the Apostle spâ—â—keth Ro. 3. of the will of man such â—â— it is by nature he decyfereth plainly inough that there is nothing but peruersitie and malice as also in the 8. chap. he saith Ro. 8.7 that all our thoughtes are enmities vnto God Also in his first chap. to the Eph. he sheweth well that faith and regeneration proceeded from no other thing then free electioÌ„ And indeede it must needes be that God accomplish in vs that which 〈◊〉 hath spoken by his prophet
Esay Esay 66.19 I appeared saith he vnto them which sought me not And this likewise 〈◊〉 the cause why Iohn the Baptist reprouing the rudenes and hardnesse of his disciples Io. 3.27 no man saith hee 〈◊〉 receiue any thing vnlesse it be giuen him from aboue 177 Man hath no free wil to do good FOr asmuch as we are borne of the flesh there is nothing in vs but vâ—ter corruption and we tende alwaiâ—â— towarde the earth Men maye 〈◊〉 deed glorie in their owne wisedome and moreouer thinke that they haue a free choyse and will of their owne to take the good and leaue the euill but those are but dreames For it is certaine that so long as we be let alone in our own nature Io 3.6 Ge. 6.5 we tend euermore vnto euill and the Scripture also condemneth vs of it saying that there is not anye thought conceaued in mans minde but the same is lewd and all our affections are enemies and rebellions against God Wherefore let vs not beguyle our selues anye more with vaine flatteries Ro. 8.7 but acknowledge our selues to be vtterly marred in Adam so as there is nothing but sinnefulnesse in vs. Notwithstanding God prouydeth for that mischiefe when hee toucheth vs to the quicke by his holye Spirite and so purgeth our heartes as wee desire to obey him and although we be not so perfect as were requisite yet wee fight against our selues and go forward stil to goodnes And surely when Gods spirite is as a bridle to vs to hold vs backe in his obedience it is a sure token that God dwelleth in vs Eph. 1.14 and gouerneth vs 〈◊〉 his flocke and holdeth vs for his children For we cannot be counted christians without this record that God warranteth himselfe to be our father and that his holy spirite is as a 〈◊〉 thereof 178 We haue no freewil to doe good IF we haue free will to guide our selues to Godward and to attayne euerlasting life it would followe of necessitie that first of all wee should haue faith righteousnes and holines But the scripture condemneth vs as blynde wretches and telleth vs that we must not aduaunce our selues so high as to thinke to attaine to Gods secrets but that we must confesse our selues to be destitute of wit and reason And thus it appeareth that the first lesson which we must learne wheÌ„ we come to gods schoole is to become fooles as S. Paule saith 1. Cor. 3.18 And although the same seeme straunge vnto vs yet must we passe that way So that if wee attende to bee taught at Gods hand we must become fooles that is to say we must acknowledge that there is not so much as one drop of reason or vnderstanding in vs but that we be more destitute of it then the bruit beastes And therefore let vs learne to humble our selues that God may reach vs his hand And let vs vnderstand that to comprehend gods secrets he must be fayne to giue vs his holy spirit and to inlighten our darkenes and for asmuch as we be too farre to seeke he must shewe vs what is for vs to knowe and we must not presume to haue any knowledge other then he giueth vs. 179. Free will ouerthrowne AS Christ our sauiour denyeth men to be fit to beleeue except they be drawne of God the father so likewise he pronounceth that the grace of the spirite is effectual by which men are drawne to beleeue of necessity By these two members Io. 6.44 45. the whole power of feewill is quite ouerthrowne of the which the papistes so greatly dreame For if we come 〈◊〉 to Christ before the father drawe vs as the truth it selfe doth truely affirme we haue not so much in vs 〈◊〉 the beginning of faith nor readinâ—â— at al to obey Moreouer if al do come whom the father teacheth he doth not onely giue a desire to beleeue but also faith it selfe Therfore in that we willingly obey by the direction of Gods holy spirite it is a token of grace and of our sealing because God shoulde not draw vs if so be he stretching 〈◊〉 his hand as it were should leaue oâ—â— will in the middest in suspence For he is properly said to draw vs when he extendeth the power of his spirit to the full effect of faith 180 Freewill and the law without grace can do nothing AS the matter the instrument without the forme can do nothingâ— euen so freewill the commandement wtout grace haue no power to worke For what can either freewill the coÌ„mandement do except they be holpen with grace both going before following For grace sendeth the commandement as a messenger minister to freewill the commandement prouoketh freewil and stirreth it vp as out of a sleepe to do good workes leadeth it as a blinde man by the hande teaching him the way wherein to go Which both if they bee destitute of grace can do nothing of themselues And if they begin yet they proceede not neither do they performe or accoÌ„plish any thing and if they presume it prospereth not and is but labour lost For where the coÌ„mandement coÌ„meth either by maÌ„ or angel and also where freewill is moued prouoked enformed either by the motion of man or of angell yet vnlesse Gods grace goe withall preuenting and following the same what is it able to do For when man was put in paradise what auailed him the commandement which he heard Ge. 2.17 thou shalt eate of euery tree in the garden but only of the tree of knowledge of good euill thou shalt not eate which coÌ„mandement wrought not to his saluation but to his condemnation because grace the saueth helpeth was waÌ„ting which he presuming vniustly vpoÌ„ his streÌ„gth despised Or what did the commaundement 〈◊〉 the law giuen by Moises profite 〈◊〉 people of Israell in the wilderâ—â—â—â— which law they refused to obey 〈◊〉 what profite wrought it to him whiâ—â— presumed to followe the Lord of his owne free will and not of the Lords calling Mat. 8.19 saying vnto him Lord I will follow thee whither soeuer thou gâ—est By these and such like places of the holy scripture it is easilye to bee proued that neither the law nor free-will haue power to worke of themselues vnlesse they be holpen by Gods grace preuenting and following theÌ„ 181. Free will is highly extolled of the papists IF there be any droppe of good and right vnderstanding in vs it is the speciall gifte of the holy Ghost and we cannot challenge the prayse of it to our selues except we will be traytors to God in robbing him of that which belongeth vnto him Seeing it is so what is further to bee said of the freewill which is so highly magnified amongest the Papistes For when they speake of freewill they meane the reason that men haue to be so wise Gen. 6.5 as to chuse the good and to eschuse the euill But on the contrarie part God telleth that