will or that we are indued with the spirite of Christ and therefore for modestie and humilitie sake Rom. 8.14 2. Cor. 13.5 Esay 34.3 Iohn 14.17 in assuring this certentie they would haue vs more doubtfull hée encountereth with most strong testimonies of the scripture and declareth the same with an excellent Antithesis of them and Paule 40 Then he also wipeth away that which they obiect that although to our present state of righteousnesse we may gather a iudgement of the grace of God yet the knowledge of perseuerance to the end abideth in suspeÌ„ce especially séeing the Apostle feareth vs Rom. 8.38 with making meÌ„tion of our weakenesse inconstancie Saying let him that standeth beware that he fall not but Paul meaneth not such a feare 1. Cor. 10.12 wherby we should be ouerthrowne but whereby wée may learne to humble our selues vnder the mightie hand of GOD 1. Pet. 5.6 as Peter expoundeth it 41 Now after hee hath declared the definition in this sort hée handeleth it to shew that the same is not contrary â—eb 11. â— but doeth very well agrée with that which the Apostle deliuered which while he openeth or expoundeth hée sheweth also this Rom. 8.24 2. Cor. 1.12 that faith is the most sure fundation of those thinges which are promised to vs of the Lord which doth well agrée with the former argumeÌ„t moreouer also it is méere dotage in which the schoolemen say that charitie is before faith and hope 42 Yet it cannot bée but this liuely faith Rom. 8.24 Heb. 2.3 hath with it the hope of eternall saluation as a sure companion the help of hope is many wayes necessary to confirme faith as is shewed by diuers formes of temptations 43 For the coniunction and affinitie which faith and hope haue together 2. Pet. 3.8 Phi. 1.20 Gal. 5.5 the Scriptures sometimes confounde the names of faith and hope Peter Lombard hath vnsauourly laide a double foundation of the faith that is to say the grace of God and merite of works but let vs cast away the confidence of workes be bolde to hope well Matth. 9.27 for hée will not deceiue vs that saide Be it vnto thee according to thy faith Cap. 3. That we are regenerate by faith wherein is entreated of repentance ALthough the title séeme to promise some declaration of faith yet hee entreateth onely of repentaunce which alwaies accoÌ„panieth true faith And the chapter in my iudgement may aptly be deuided into fiue partes for first hée sheweth certaine opinions of others about repentance from the first to the fourth Secondly hée sheweth what is to be determined thereof in his owne iudgement from the fift to the nienth Thirdly he assigneth the cause why he woulde the same shoulde bée extended to the last end of life which hée affirmeth in the declaration of his definition froÌ„ the tenth to the fourtéenth Fourthly hee sheweth either to what purpose or to what end the fruite of repentance tendeth from the 15. to the 20. last of all how it may profite vs from the 21. to the 25. As touching the first there are thrée thinges which hée reckoneth in this place out of other mens iudgementes whether shoulde be first faith or repentance on how many parts it standeth and howe manyfolde it is No man hath faith which applieth not his whole indeuour to the meditation of repentance yet they are all deceiued that thinke that repentance doeth rather go before faith than flowe or spring foorth of it 2 Howe vnforcible their reason is Matth. 3.2 Acts. 20.21 Esa 40.3 Psalm 130.4 Oze 6.2 which think so that faith is not yet before repentance in time and from whence they take occasion to erre The Anabaptists and Iesuites doe wickedly dote which prescribe certaine daies of repentance before they receiue their companions into the communion of grace The cause of repentance is fet from the grace and promise of saluation if it had béene said Because the kingdome of GOD is at hande therefore repent 3 They which haue taught that repentance standeth on two partes Mortification and Viuification the last part they haue wrongfully interpreted while they call it comfort which rather signifieth a desire to liue well which groweth of regeneration as if it were saide that man dieth to himselfe to begin to liue to God 4 Some others haue made two sorts of repentance the one of the lawe the other of the Gospell where also are set examples of both The repentance of the law Gen. 4.12 2. King 15.13 Matth. 27.4 by which the sinner wounded with the searing iron of sinne worne away with the feare of the wrath of God sticketh fast in that trouble and cannot winde himselfe out of it for albeit he acknowledgeth the gréeuousnes of his sinne and is afraid of the wrath of GOD yet in thinking vpon God onely as a reuenger and iudge he fainteth at the féeling so that their repentance is nothing else but an enterie of Hell But the repentance of the Gospell 2. King 20.4 Esa 7.38.1 2. Sam. 12.13 Acts. 2.36 Matth. 26.75 is when the sinners being galled with the spurre of sinne is recomforted and refreshed with confidence of Gods mercy and is returned to the Lorde 5 Comming to expounde his owne meaning first he proueth that repentance and faith albeit they cannot bée separated Acts. 20.21 yet must they so be distinguished that by no meanes faith may bée set vnder repentance Moreouer after he hath expounded the Etymologie of the worde hée ioyneth a true definition of the thing also that it is a true turning of our life to GOD procéeding from a pure and earnest feare of GOD Matth. 3.2 1. Sam. 7 which consisteth in the mortifiyng of the fleshe and of the olde man and in the quickening of the spirite 6 His definition standeth on thrée partes the first because hée will haue it to bée a conuersion or turning Eze. 18.31 Iere. 4.3 it consisteth not onely in outwarde workes but in transfourming of his soule 7 The second is that it ought to procéede of an earnest feare of God and this feare partly is stirred vp by the remembrance of the iudgement of God Acts. 17.30 Exo 2.9 2. Cor. 7.10 partly by the punishments already extended otherwise such is the stubbornnesse of our heartes that vnlesse it bée pricked vp with threatning as with mallets the dulnesse of our flesh would not be corrected 8 The third standeth of two partes Psalm 34.14 Rom. 8.4 Mortification and Quickening both which are seuerally expounded 9 Both these thinges do happen vnto vs by the partaking of Christ therfore at one worde Rom. 6.6 2. Cor. 3.18 Ephe. 4.24 Col. 3.10 repentance is nothing else then a renuing of Gods image in vs neither is the same perfourmed in some short time but extended to the last end of life 10 But in that he would haue it extended to the last ende of euery mans life it is
all these things ought so farre foorth to be contemned as shalbée expedient to the perpetuall and liuely meditation of the heauenly kingdome but this is vtterly extinguished two wayes by their ouermuche loue first by immoderate vsing the things wherin they aboūd because by that meanes they make of helpes lettes and impedimentes There is great carefulnesse of trimming the body and as great carelesnesse of vertue for they that are carefull of the bodie are vnmindful of their soule 5 Moreouer by gréeuously wanting if they be absent Phi 4.12 or by immoderat desiring for this is a great hinderance to pietie The scripture also tempereth the vse of earthly things after another sort that is to say whē it teacheth that they are so appointed for our vse that wée shall render an account of them that to him who hath condemned all abuse with his owne mouth 6 Last of all the same also serueth to no small purpose to iudge what is the right vse of earthly things because the Lorde biddeth euery one of vs in all the doinges of his life to haue an eye to his calling that we take nothing in hande rashly or with a doubtful conscience From the 11. Chapter to the 18. These eight Chapters of iustificatiō of Fayth which followe séeme to mée that they may most aptly be knit together in this order that first he doeth affirme the thing it selfe in the 11. but the foure which next folow by destroying righteousnes by workes doe confirme euery thing according to that order which euery one doeth shew in their titles the twelfthe is of the discription of perfect righteousnes 13 and from two thinges which are to be taken héed of 14. of the consideration of the beginning and going forwarde of sanctification in the regenerate 15. from two wicked affectes which alwayes accompany righteousnes of works The thrée other doe beate downe first the slaunders than the argumentes of the aduersaries first those which are drawne from the promises either of the law or the Gospel 17. thā those things whereby righteousnes of workes is gathered by promised reward .18 Cap. 11. Of the iustification of Fayth and first of the definition of the name and of the thing THere are thrée principall partes of this Chapter for first he disputeth of the word from the 1. to the 4 secondly he beateth downe Osianders dotage of essentiall righteousnes from the 5. to the 12. Last of all against righteousnes of workes he setteth vp righteousnes of Fayth from the 13. to the 23. 1 After hée hath briefly recited those thinges which are before spoken of regeneration he commeth to the doctrine of iustification the knowledge whereof he proueth to be very necessary for two causes 2 But that wée stumble not at the first entry he sheweth what it is to bée iustified first before God secondly by workes thirdly by Fayth 3 This his interpretation of the word he confirmeth by many testimonyes of Scripture first where Luke sayeth that the people when they had heard Christ did iustifie God where Christ pronounceth that wisedome is iustified by her children he doth not mean there that they doe giue righteousnes which alway remaineth perfect with God Luk. 7.12.37 nor to make the doctrine of saluation righteous which hath euer that of it self but both these speeches serue to giue to God and his doctrine the praise that they deserue when Christ reprocheth the Pharisies that they iustifie them selues hée doeth not meane that they obtaine righteousnes by well doyng but doe vain-gloriously séeke for the fame of righteousnesse whereof they bée voyde Luk. 16.15 They are not onelye called wicked dooers that are guiltie in their consciences of any wicked dooing but also they that come in daunger of iudgement of condemnation 1. Kin. 1.21 for when Barsabe saieth that shée and Salomon shal be wicked doers shée doth not therin acknowledge any offence but cōplaineth that she and her sōne shal be put to shame to be numbred among the reprobate and condemned Gal. 3.8 Where Paul saieth that God iustifieth it is ment that he imputeth righteousnes by faith And where he saith that he iustifieth the wicked man it is ment that by the benefite of faith he deliuereth and maketh them free from damnation Acts. 13.38 Luke 18.12 which their wickednesse deserued as Paule concludeth in an other place 4 Moreouer he applieth the thing it selfe to the same out of Paul Eph. 1.5 Rom. 3.24 2. Cor. 5.18 where he expresseth iustification by the name of acceptation 5 As concerning Osianders dotage he proueth that his foundation is in that he peruersly did enterprete certaine places of the Vnion that is betwéene Christ and vs that is to say mingling an essential vnion as though the essence of Christe were mingled with ours which is false héerevpon it commeth to passe that Christ is to vs righteousnes not in respect as his righteousnes is ours by faith but because Christ is the eternal God the fountain of righteousnesse and the very righteousnesse of God imagining that wée are substantially righteous in God as well by essence as by qualitie powred into vs moreouer that not only Christ but also his father and the holy Ghost dwelleth in vs by a certaine substantiall mixture as though GOD shoulde make vs a part of himselfe 6 This dotage is more wicked and pernicious then may with silence bée passed ouer For from thence procéedeth those two first to be iustified is not only to be reconciled to GOD with frée pardon but also to be righteous the righteousnesse be not a frée imputation but a holinesse and vprightnesse which the substance of God remaining in vs doth breath into vs the other that Christ is not our righteousnesse in respect that being a Priest he had with satisfactory purging sinnes appeased his father toward vs but in respect that he is the eternall God and Life The first of these that Osiander may prooue hee both alledgeth a reason which by a most fitte similitude is wiped away and also manifestly corrupteth certaine places of scripture 1. Cor. 1.30 Rom. 4.5 7 That which hee obiecteth will followe by our doctrine that the power of iustifiyng should be of it selfe in faith by no meanes may be wiped away In that he saith that faith is Christ it is a croked figure and not be admitted for faith which only is the instrument to receiue righteousnesse is vnfitly mingled with Christ which is the materiall cause and both authour and minister of so great a benefite 8 As concerning the proofe of that other he contendeth that the inwarde worde is so of vs to bée receaued by the ministration of the outwarde worde that he may drawe vs from the person of the Mediator to his eternall diuinitie and séeing Christe is both God and man he would haue him righteousnes to vs in respect of his diuine humane nature which is cōfuted for if this belong properly to the Godhead then it
Sam. 16.14 18.10 Psal 34.7.8 c. 2. Thess 2.9 17 Moreouer as touching his power wherewith he is at discorde and stryfe with God we must so take it that although with will and endeuour and that of him self he be against the Lord yet he can doe nothing without Gods will and consent Eph. 4.27 1. Pet. 5.8 2. Cor. 12.7 Gen. 5.15 2. Sam. 24.1 Rom. 16.20 18 GOD also boweth the vncleane Spirite hither and thither as pleaseth him so that hée suffereth the faythfull to bée onely exercised thereby but the wicked and vnfaythfull to bée onely gouerned Luke 10.18 Luc. 11.21 2. Corinthians 4.4 Ephesians 2.2 Iohn 8.44 1. Iohn 3.8 19 Last of all to shewe what they are by nature hée prooueth that that is false which some fondly say that Diuels are nothing else but euill affections or perturbations of the minde that are thrust into vs by our flesh 1. Iohn 3.8 Iob. 1.6 Matth. 8.29 Matth. 25.41 Iudge 1.9 but they are mindes or spirits endued with sense and vnderstanding 20 As concerning the last part of the Chapter he briefly comprehendeth the history of the creation and he teacheth vs the knowledge thereof because it is our partes to haue intelligence of God 21 For the same serueth to this purpose chieflie that we shoulde not passe ouer with not considering our forgetfulnesse those vertues which GOD hath presented to vs to bée séene in his creatures 22 Moreouer also to that other part which commeth more néere to faith Gen. 28. 9.2 that we shoulde acknowledge them to be created for our cause that the more thereby wée might be stirred vp to the trust inuocation prayse and loue of him Cap. 15. What a one Man was created wherin is entreated of the powers of the soule of the image of God of free will and of the first integritie of nature NOw comming to knowledge of man hée prooueth that hee must speake thereof for two causes and the same also two waies for to knowe what we were made in the first beginning and what our state was afore the fall of Adam But first he would haue vs consider very diligently of the perfection of nature by creation least we ascribe our corruption either to God or to nature But in that he was taken out of the earth and clay a bridle was put vpon his pride but forasmuch as God quickneth him with an immortall spirit he might iustly glory of the great liberalitie of his maker 1. Cor. 8. 1. Pet. 2.25 Matth. 10.20 Luke 12.5 2 Man consisteth of a soule and of a body the soule also is not a blast or a power diuinely powred into the body which is without essence but it is an immortal essence yet created And that is prooued by many arguments first of such as may be found among prophane authours moreouer out of the Scripture Eccle. 12.7 Luke 23.46 Acts. 7.59 Heb. 13.17 Heb. 12.9 Luke 16.22 2. Cor. 5. Act. 23.8 3 Thirdly that man is saide to bée created to the image of God for séeing that this image although it appeare after a sort in the outward shape of man yet it shineth chiefly in the soule But héere because hée séeth Gene. 1.16 Matth. 22.30 that to stand against this doctrine Oziander doeth stretch the Image of God as well to the body as to the soule first hee confuteth this trifle 4 Moreouer to confirme his owne iudgement and to shewe with what vertues the image of God ought to bée iudged he woulde haue that gathered by the repairing by Christ that the Image of God was nothing els then a perfect excellēcie of mans nature which appeared in Adam before his fall 1. Cor. 15.45 Collo 3.1 Ephe. 4.24 2. Cor. 3.18 Iohn 1.4 But that we may knowe of what partes it standeth we will speake of the powers of the soule 5 But before he doe that he meateth with the errour of the Manichies and Seruetus which would haue the soule to be the ofspring of the substance of god in this errour Osiander entangled him selfe while without the essentiall iustice that is except Christ did substantially powre himselfe vpon vs he would not acknowledge the Image of God But Paul alledgeth out of Aratus that we are the ofspring of God Act. 1◠28 but in qualitie not in substance inasmuch as hée hath garnished vs with his giftes and in an other place he entreateteh of the restoring of this image where it may be readilie gathered out of his wordes that man was made of like forme to God not by inflowing of his substance 2. Cor. 3.18 but by the grace and power of his spirite for he saith that in beholding the glory of Christe wee are transfourmed into the same Image as the spirite of God which surely so worketh in vs that it maketh vs of one substaunce with God 6 And so comming to expound the powers of the soule first hee sheweth that the doctrine of the Philosophers is diuers vncertaine and obscure which whē he hath briefly declared he sheweth what is to be thought thereof 7 Moreouer in his iudgement it maketh more for perspicuitie plainnesse to consider that in the soule there are two partes vnderstanding will neither can there bée any other power found in the soule which may not rightly bée referred to one of these 8 These partes of the soule in the first state were so sounde and perfect that a man coulde not only discerne betwéene good and bad but also might haue frée election in will of good and euill Both which séeing through the fall they are lost because the Philosophers knew not the they sought in a ruine an vpright building in an vnioynted ouerthrow strong ioynts And although constancie to perseuere was not granted yet was hee not excuseable which had receiued so much that of his owne will hath wrought his owne destruction Cap. 16. That God by his power doth nourishe and mainteine the world which him selfe hath created and by his prouidence doeth gouerne all the partes thereof HOwesoeuer prophane men doe séeme to acknowledge God to be the Creator yet the same cannot truely be done of them seeing no man doth rightly acknowledge the Creator but he which by faith doth passe forwarde euer to his prouidence Psalm 33.6 Psalm 104.17 Acts. 17.28 which eyther they are vtterly ignoraunt of or doe onely imagine a generall action whereby generally all the parts of the worlde are strengthened by Gods secrete inspiration 2 The same prouidence whereof we speake is contrary to fortune and chaunces Matth 10.30 Whereby we affirme that euery chance is gouerned by the secrete counsell of GOD and as concerning thinges without life this is to bée thought from the section 2. to the 5. that although euery one of them haue his own propriyet naturally put into it yet do they not put foorth their power Gen. 1.3 Iosua 10.13 2. Kings 20. but onlie so farre as they may be directed by the
it fréely but hath paid a price to deliuer vs froÌ„ the giltinesse death Ro. 3.24 1. Pe. 1.18 1. Cor. 6.20 Col. 1.14 Col. 5.2.14 Gal. 2.21 Leui. 18.5 Act. 13 38. Gal. 4.4 Rom 4.5 Ioh. 6.55 Eph. 3.2 Ro. 4.25 Ioh. 6.57 Phi. 1.29 6 It is a foolishe curiositie to searche with the schoolemen whether Christ deserued for him selfe or no Rom. 8 3â— Esay 9.6 Iohn 17.19 Phi. 2.9 Luke 24.26 séeing it was neither néedefull that hée shoulde bée carefull for him selfe neither doe the Scriptures teach that hee was geuen for him selfe but for vs. The thirde booke entreateth of the manner howe to receiue the grace of Christe and what profite doeth growe vnto vs and what effectes thereof The Argument THE principall places which hee entreateth of in this booke are seuen all which notwithstanding after a sort yet the chiefest part clearely doe belong to the entreating of faith And first hee sheweth howe it commeth to passe that those thinges profite vs which are spoken of Christ that is to say not by our owne power but by the secret and speciall working of the spirite Chapter first Moreouer because the spirite worketh this good onely by no other meanes then by faith hee ioyneth a iust entreatie of faith Chapter 2. Thirdly to the intent that this holsome faith may the better bee made knowne shewing what fruite doeth necessarily come thereof hee proueth that true repentance doeth alwayes proceede from it and reasoneth much thereof from the thirde to the tenth First entreating generally of repentance Chapter 3. Moreouer of papisticall repentance and for that cause of Contrition Confession and Satisfaction Chapter 4. Of indulgences also and Purgatorie Chapter 5. Last of all that hee may specially speake of true repentance that is the two partes thereof of mortification of the fleshe and quickenyng of the spirite so descending to the life of a Christian man which consisteth in both of them from the sixth to the tenth Fourthly more plainely to shewe what the profite of this faith is and what effectes followe First hee entreateth of iustification of faith from the eleuenth to the eighteenth Moreouer of Christian libertie which is as it were an appendix of iustification Chapter 19. Fifthly hee descendeth to prayer because the same is the principall exercise of faith as it were the mean or instrument wherby we dayly take holde of Gods benefites Chapter 20. Sixtly because before hee had saide in the first Chapter that all men doe not indifferently imbrace the communication of Christe which is offered through the Gospell but they onely whom GOD vouchsafeth by the power of the holye Ghost and speciall grace Least this should seeme absurde hee ioyneth a speciall treatise of Gods Eternall election from the one twentie to the foure and twentie Last of alll because manie wayes it may bee greeuous vnto vs to bee exercised vnder this harde warfare which alwayes accompanieth the lyfe of a Christian man hee proueth the same may bee pacified by meditation of the resurrection and for that cause hee ioyneth an entreatie thereof Chapter 25. Chapter 1. That those thinges which are spoken of Christ doe profite vs by secrete working of the holy Ghost HOwsoeuer the father bestoweth those gifts which wée haue spoken of vpon his only sonne hée hath not doone it for his priuate commoditie but to enrich vs which were without theÌ„ and néeded them Ephe. 4.11 Rom. 8.29 Gal. 3.16 1. Iohn 5. â— 1. Pet. 12. yet they do not apperteine vnto vs tyll wée growe together with him in one Which albeit wee obteine by faith yet when we sée that al men do not indifferently imbrace the enterpartening of Christ which is offered by the Gospel we must climbe somewhat higher and confesse also that it is brought to passe by the secrete and speciall working of the holy Ghost that wée inioy Christ Iesus and all his good thinges 2 Herevpon also it commeth to passe that Christ came furnished with the holy spirite after a certaine peculiar manner â—oel 2.28 Rom. 8.9.11 Iohn 7.37 Ephe. 4.7 1. Cor. 15.45 Rom. 5.5 not only to quicken and nourishe vs with his generall power but much more to seuer vs from the world to forme in vs an heauenly life and gather vs together into the hope of eternall inheritance this also he doeth not in that he is the eternall worde but also according to the person of a Mediator Gal. 4.6 2. Cor. 1.21 Rom. 8.10 Iohn 7.17 Eze. 36.25 1. Iohn 2.20 Luke 3.16 Acts. 1.21 Ephe. 4.15 Gal. 3.27 Ephe. 5.30 3 That the same power of the holy ghost is in vs either the titles wherwith he is maruellously set out do manyfestly proue as in that he is called the spirite of adoption the pledge and seale of our inheritance the water oile ointment fire spring and hand of God All which doe manifestly teach that we are his members by grace and power of the holy ghost and for that cause only he bringeth to passe that he should containe vs vnder him and we againe possesse him Iohn 1.23 Ephe. 1.13 2. The. 1.3 Iohn 14.17 â—â—ke 3.16 4 But comming to entreate of faith by this meanes hée maketh himselfe way Faith is the principall worke of the holy Ghost to it for the most part are referred all those things that wée commonly find spoken to expresse his force and working This he prooueth many wayes before hee intreat of the next Chapter of faith Cap. 2. Of faith wherein is both set the definition of it and the properties that it hath THis Chapter hath thrée principall partes for first he briefly toucheth certaine thinges whiche otherwise woulde let the entreatie of faith from the 1. to the 13. by occasion wherof he intreateth of the obiect of faith cap. 1. Moreouer of faith wrapped and hidden by occasion wherof he sheweth the difinition of faith from the 2. to the 7. Thirdly of an vnformed faith or of the reprobates froÌ„ the 8. to the 12. Last of all of the diuerse signification of the word 13. Moreouer that it may appeare to all men what that faith is which is entreated of he sheweth particularly the definition which hee shewed before froÌ„ the 14. to the 40. Last of all by the apostles authoritie he briefly coÌ„firmeth his owne definition and by that occasion hée sheweth against the schoolemen what relation faith hope and charitie haue betwéene them selues froÌ„ the .41 to the 43. 1. Tim. 6.16 Iohn 8.12 Luke 10.12 Acts. 20.17 2. Cor. 4.6 2. Pet. 2 2â— 1 First as touching the obiect of faith the schoolemen haue barely made God the obiect of faith leauing Christ when the scripture teacheth that the inuisible father is no otherwise to be sought for thaÌ„ in Christ as in his owne proper image 2 Moreouer as touching their fained deuise of an hidden faith that is obediently to submit our selues to the Church and to bée ready to imbrace for true what soeuer the Church appointeth committing to
strengthened And when he taketh occasion of the Iewes fall to exhort him that standeth to take héede that he fall not Rom. 11. â—â— he doeth not therfore byd vs wauer as though we were not therby assured of our stedfastnesse but only he taketh away arrogant presumption rashe trusting too much in our own strength that after the thrusting out of the Iewes the Gentiles being receiued into their place shoulde not too much outragiously triumph against theÌ„ Albeit he speaketh not only to the faithful but also in the same saying compreheÌ„deth the hypocrites that gloried only in the outward shewe 23 Neither doth this hinder Phi. 2.12 Psal 5.7 Pro. 2â— 14 that we are commanded with feare trembling to worke our saluation when he requireth nothing els of vs but that we shuld accustom vs with much abasing of our selues reuerently to looke vpon the mightinesse of God And there is no cause to the contrary but that the faythful may at one tyme both be in feare 〈◊〉 3. â— also enioy most assured comfort in respect that sometime they turn their eyes to behold their own vanitie and sometymes they cast that thought of their minde vppon the trueth of God as also on the contrary vnsensiblenesse and carefulnesse hath place in the reprobate 24 Yet doe we not so make roume to them which howe soeuer they graunt that so oft as we looke vnto Christ wée finde in him full matter to hope wel yet would they haue vs wauer and stagger in beholding our own vnworthines for they so place conscience betwéene hope and feare that it altereth from the one to the other by enterchaungeable times and courses Fayth therevppon giuing place to desperation but it is sure that Christ with his worthinesse hath brought to passe that our vnworthines should neuer come in the sight of God Rom. 8.10 therfore of our vnworthinesse there can aryse no dispaire or doubt that at any tyme it shoulde holde any gouernment in the mindes of the faythfull 25 This hée confirmeth by the testimony of Bernard who saith that in studiyng the benifit of God vpoÌ„ the soule he findeth two thinges as it were contrary If I behold sayth he the soule it selfe as it is in it selfe and of it selfe I can say nothing more truely of it than that it is vtterly brought to naught it is loaden with sin couered with darkenes entangled which deceitful entisemeÌ„ts itching with lusts subiect to passioÌ„s filled with illusions alway enclined to euil bent to all kind of vices finally full of shame and confusion Esai 64. â— Now if all the very righteousnesse of it béeing looked vppon by the light of the trueth bée found like a cloth stayned with floures theÌ„ what shall the vnrighteousnes therof be accompted If the light that is in vs Mat. 6. â—3 be darknes how great shal the very darknes be What then man is mad vnto vanitie is brought to naught and is nothing But howe is he nothing whome God doth magnifie Barn in Hâ—nai 5. of the dedication of the Temple how is he nothing towards whom Gods heart is set brethren let vs take heart againe Though wée bée nothing in our owne hearts peraduenture there may somewhat of vs lye hidden in the hart of God O Father of mercyes O Father of the miserable howe doest thou set thy heart toward vs for thy hart is where thy treasure is But howe are we thy treasure that are nothing All nations are so before thée as if they were not they shall be reputed as nothing Euen before thée not within thée so in the iudgement of thy trueth but not in the affection of thy pittie Thou callest those thinges that are not as though they were Therefore both they are not because thou callest those things that are not and also they are because thou callest them for though they are not in respect of themselues yet with thée they are according as Paule sayth Rom. 9.12 not of the workes of righteousnesse but of him that calleth Pro. â— 7 Psal 100 1â— Pro. 10.5.14 Mal. 1.7 26 This feare also procéedeth from a double vnderstanding that is to say to honor or reuerence God as a father to feare him as a Lord how so euer hée putteth a difference betwéene them yet he confoundeth both together 27 That which Iohn sayth the feare is not in charitie 1. Ioh. 4.8 c. maketh nothing against this for he speaketh not of willing or childlike feare but of constrayned and seruile feare for the wicked feare not Gods displeasure Eph. 5.6 Col. 3.6 but his punishment and wrath and that truly as though it did hange euery houre ouer their neckes but the faythfull feare not so much punishment as displeasure neyther doe they that truely as though some punishment did hange ouer them but they beware least they procure it 28 After he hath made perfect the second member of the definition he commeth to the third that is to say to that which he sayde had respect vnto Fayth Gods good will in which word he enterpreteth is assigned whatsoeuer belongeth to perfect felicitie Es 80.4 Esai 2. â—â— Séeing the Scriptures doe determine in this one the saluation because God banishing away all enmities hath receiued vs into his fauour The grace of God then is the spring of all good thinges as wel belongyng to this lyfe as to the lyfe to come and those thinges are brought to passe in this lyfe Psal 63.4 Rom. 8.35 that not only prosperitie but also aduersitie are blessed because they are turned to helpes of our saluation 29 The fourth member hée hath made the frée promise of God sheweing that it is the foundation of Fayth whereof hée rendereth a reason for because Fayth although in all poyntes it embrace the worde of God yet properly it beginneth at a promise therein continueth Rom. 10.8 Rom. 1.6 2. Co. 5.18 and therevpon endeth and in that sense is not the law but the Gospell called of the Apostle the word of Fayth 30 Neyther yet is Fayth in this restraint diuided and one only peace taken holde off as some maliciously alledge séeing it is graunted that Fayth hath respect to all the partes of Gods worde Hebr. 11.7 neyther is it our meaning to shewe any other then these two that Fayth neuer stedfastly standeth vntill it come to the frée promise and that wée are no otherwyse reconciled to God by it Rom. 10.8 but because it coupleth vs to Christ fréely offering saluation 31 Herevppon may be gathered Psal 9.11 Psal 109.43 Rom. 4.21 2. Tim. 1.18 Psal 43.1 that Fayth doeth no lesse neede the worde then the fruite doeth neede the lyuely roote of the trée yet in the meane time the power of God is not excluded but the beholding thereof in this cause necessary but no idle but an effectuall power must be conceiued Last of all we must take héede that wée passe not beyonde the limites
holy thing vndoubtedly commeth from them but vtterly damnable first out of Haggee Hag. 2.12 8 Moreouer out of Esai Augustine who sayeth Esai 1.14 Pro. 15.8 That fauour with God is not procured to any person by workes but contrariwise that workes do then please and neuer til then when the person hath first founde grace in the sight of God 9 Comming to the fourth place that is to say of them which being regenerate by the holy Ghost doe meditat true holines he confesseth that they do walk in the way of the Lorde by the guiding of the holy Ghost 1. Kin. 8.5 yet there commeth nothing so perfecte from them which is not sprinckeled corrupted with some rottennes of the fleshe especially when we haue to deale with the iudgementes of God 10 Moreouer although it might bée that wee shoulde haue some thorowly pure and perfect workes yet one sinne is enough to blotte and quench out all remembrance of the former righteousnes Eze. 18.24 Iam. 2.10 and therefore we can be iustified by no meanes by our workes 11 Last of all the Scripture doeth manifestly teach that the faythful Rom. 4.13 Hab. 4.7 Rom. 4.7 how so euer they excell in good workes are iustified by only Fayth and frée imputation of righteousnes 12 The starting hole wherwith the schoolemen séeke to escape by when they say that good works are not by outward worthines in themselues of so great value that they be sufficient to purchase righteousnes but this that they be of so great value is of grace accepting thē is confuted 13 No workes of ours can of themselues make vs acceptable and pleasing to God for it is proper to Christe only And by so much more are they deceiued in those things which they teach about making satisfaction Leui. 18.5 Gen. 3.17 Phi. 3.13 first by the works of satisfaction because satisfactions being once takē away those things must néedes fall downe 14 Moreouer because that saying of Christ doeth betoken farre otherwise Luk. 17.10 When you haue done all c. 15 He sheweth that the obiection which they take out of Paule that among the Corinthians he did of his own wil yeld of his right which otherwise hée might haue vsed if he had would maketh nothing for them first by enterpreting the place secondly by a generall doctrine taken out of Chrysostome Lu. 17.7 Esai 1.12 That all our works are due to the Lord euen as the possessions of bondmen thirdly that their supererogations are nothing els but vaine trifles 16 In this behalfe there are chiefly two pestilences to be driuen out of our mindes Psal 143. ◠Iob. 10.11 that we put no affiance in the righteousnes of workes and that we ascribe no glory to them but whē our affiance is driuē away al glory also must necessarily depart 17 It is seuerally shewed that in the foure kindes of causes none doth accord with workes in the establishing of our saluation but the cause of procuring the eternall life to vs is the mercy of the heauenly Father and his frée loue toward vs. Iob. 3.16 Rom. 3.23.24 The materiall cause is Christ with his obedience by which he hath purchased righteousnes to vs the formall or instrumental cause is Faith and the finall cause is the shewing of the righteousnes of God the praise of his goodnesse 18 Hée taketh away two obiections that may be obiected first that holy men doe oftentimes strengthen and comfort themselues with remembrance of their own innocency and vprightnes sometyme also forbeare not to reporte of it which although it may two wayes bée done yet it maketh nothing for them first séeing the godly ones doe not this to rest vpon the affiance of workes and to derogate any thing from frée iustification Gen. 24.10 Pro. 14.26 2. Kin. 20.4 Ephe. 3.18 19 Moreouer bicause they do nothing but by the fruites of their vocation call to minde that they are adopted of the lord into the place of children 20 Therfore he concludeth that they attribute nothing to their desertes nor derogate any thing from the frée righteousnes which they obtaine in Christ which also he sheweth by a notable example of Augustine which is this I do not say to the Lorde despise not the workes of my handes or I haue sought the Lord with my hands and haue not bin deceiued But I doe not commend the works of my hands for I feare least when thou hast loked vpon them thou shalt finde more sins then merits Only this I say this I aske this I desire Despise not the workes of thy handes behold in me thy worke not mine for if thou beholdest mine thou damnest me if thou beholdest thine thou crownest me for whatsoeuer good workes I haue they are of thee 21 The other that the Scripture sheweth that the good works of the faithfull are causes why the Lorde doeth good to them they are causes truely but inferiour causes Rom. 8.3 Rom. 6.13 and those thinges which depend of frée iustification are not against it Moreouer in these spéeches he rather noted the order then the cause Cap. 15. That those thinges that are commonly boasted concerning the merites of workes doe ouerthrow as well the praise of God in giuing of righteousnes as also the assurednes in giuing of saluation AFter he hath shewed that works are not auaileable to iustification he now setteth to be discussed whether they deserue fauour with God or no. 2 The name of merite was euill applied to workes by the old fathers yet they had a godly meaning as appereth by Augustine Chrysostome Bernard Augustine sayeth Psal 88. Eze. 36.31 when man seeth that what so euer good he hath he hath it not from him selfe but from his God he seeth that al that which is praised in him is not of his owne merites but of the mercy of God 3 Good workes doe both please God and are profitable to the doers of them that they may receiue for rewarde the most large benifits of God not because they so deserue but because the goodnes of God hath of it selfe appointed this price vnto them as that which bestoweth good workes and their commendations vpō vs that they may neuertheles séeme after a certain maner to remaine with him 4 How two places must be vnderstood which the Papists abuse to cōfirm their error and except they take that sense they offend two waies against the common doctrine of the scripture the verie wordes of Ecclesiasticus are these Eccle. 16.14 Heb. 13.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hée shal make place to euery mercy and euery man shal finde according to his works In the words of the Apostle is nothing els but that such sacrifices do please and are acceptable to god Mat. 25.21 Esai 55.1 And albeit Christ sayeth that to him that hath shal be giuen and that the faithful seruant shall be set ouer many thinges that hath bin faithfull ouer litle