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
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
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
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
is not altogeather without goodnesse Kings some are created notable by some singular mark because God prouiding for man kind furnisheth them with a principall nature wherin he appointeth to beare gouernement as appeareth in Saule it may bée answered first that these were not fit arguments of puritie séeing the minde remaineth peruerse and croked which will followe any thing els rather then vpright straightnesse Moreouer these are not common giftes of nature but speciall graces of God which he diuersly and by certaine measure dealeth among meÌ„ that are otherwise vngodlie Which giftes as in pollitike courtes they haue their commendation so before the heauenly Iudgement seate they shal be of no value to deserue righteousnes Esay saith That vpon Christ resteth the spirite of the feare of GOD. Esay 11.3 Whereby we are taught that so many as are strange from Christ are without the feare of God which is the beginning of wisedome Iere. 3â— 18 5 Will was so held bounde with the bondage of sinne since the fall that it coulde not once mooue it selfe to goodnesse much lesse apply it selfe but hee both enclineth and hasteth to euill with most ready affection Will remaineth in man but the soundnesse of will doth not because he hath willingly cast him selfe into that necessitie Neither ought this to séeme absurd to any man where we say that will put from libertie is by necessity drawne or led into euill except there be any which with Lombard knowe not to distinguish betwéene necessitie and compulsion for many of the fathers haue béene affirmers of this necessitie 6 The better that this doctrine may appeare hée assignetâ—â—he other part of this Chapter to this one thing to shew what it is or wherein consisteth the remedie of Gods grace whereby the corruptnesse of our nature is both amended and healed Phil. 1. â— Ezeb 36 1â— Phi. 2.13 2. Cor. 12.6 1. Cor. 8.6 Psalm 95.6.7 For héereby it doth better appeare what our néedinesse is if on the contrary part wée sée what it is that God bestoweth vpon vs when hée helpeth vs. But there is no doubt but the God in the beginning wil both begin and also perfourme euery good worke in vs that no péece be it neuer so little can be geuen to man 7 There are some that graunt that will being of her owne nature turned away from good is coÌ„uerted by the only power of the Lorde Iohn 6.45 that yet they attribute not all thinges to God only but to man himselfe after hée hath a prepared wil moreouer it hath also her own part in doing where also he speaketh of grace going before following after 8 Against these men because hee is in hand with the chiefe point whereon the matter hangeth Iere. 32.19 Esd 11.19 first he promiseth that hée wil bring foorth the scriptures then Augustiâ—â— And first by two reasons coÌ„firmed by the scriptures 9 Moreouer hée sheweth by certaine other testimonies of scripture that the Lorde did not so make man 1. Reg. 8.58 Psal 119.36 Iohn 15.1 Matth. 15.13 Phil. 2.13 1. Cor. 12.6 Psalm 86.11 that afterwarde hée shoulde doe any good of himselfe but that it may be thought his only because his will conceaueth a loue of that which is right that it is enclined to the desire thereof that it is stirred vp and mooued to endeuour of folowing it And then that our choice desire indeuour faint not but do procéede euen to the effect Last of al that man goeth forward constantly in them and continueth to the end 10 He moueth also the wil Esa 11.19 Iohn 19.45 not in such sort as hath in many ages bin taught beléeued that it is afterward in our choice either to obey or withstand the motion but with mighty strengthening it not only that we may walk in his precepts but that we may walke in déede 11 Perseuerance also and going forward is not of our selues but of God therfore their double errour is to be refuted which thinke it is distributed according to the desertes of men as euery maÌ„ hath shewed himself not vnthankful to the first grace Matth. 25 2â— Luke 10.17 Phi. 2.13 now grace also doth not alone work in vs but is also a worker together with vs there is handeled of both seuerally 12 And obiectioÌ„ is wiped away which they wrest out of Paul for the secoÌ„derrour of grace working together 1. Cor. 15.10 Wher S. Paul doth not write that the grace of the Lord laboured with him to the intent to make himself partner of the labor but rather by the correctioÌ„ he geueth away al the prayse of the labour to grace only Augustine saith that the will of man goeth before many giftes of God but not before all but of theÌ„ which it goeth before it selfe is one Then followeth his reason Psalm 59.11 Psalm 33.6 because it is written His mercy hath preuented me and his mercy shall follow mée It preuenteth man not willing to make him will and followeth him willing that he will not in vaine Bernard in Cant. Ser. 2.3 With whom Bernard agréeth bringing in the Church to speake thus drawe me in a maner vnwilling that thou maiest make mée willing drawe me being slouthfull that thou maiest make me runne 13 It is shewed by many places that this was the opinion of Augustine that grace is not offered of the Lord which is either receiued or refused by euery mans frée choice â— Cor. 12.9 but the same is also suche as formeth choice and will in the heart 14 Neither is that any contrarietie which in an other place hee saith that will is not taken away by grace but of euill is chaunged into good and when it is good it is helped How this must bée vnderstoode hée teacheth out of Augustine Cap. 4. Howe God worketh in the heartes of men IN this Chapter hee sheweth howe muche is to bee attributed to euery one in euery worke But first howe muche is to be attributed in euill actions both to the deuill to man and to God himselfe from the first to the fifth Moreouer howe muche is to bée attributed to God in middle things and how much is to be left to man from the 6. to the 8. In euery worke must bée attributed to euery one that which is theirs 2. Cor. 4.4 Ephe. 2.2 both to Satan and to man For the Deuill doth so work in the children of the disobedient that their will being bewitched with the deceiptes of Satan it doeth not resist and so without man the cause of sinne is not to be sought for 2 But farre otherwise is the doinges of God in such things Iob. 1. as may appeare in Iobes calamitie For the same doth manifestly shewe howe GOD in such doings may haue his woorke neither yet may Satan bée excused by the company of God neither may god be reported to bée the authour of euill and that two wayes first by the ende moreouer
forasmuch as he cānot do it of himself bicause he séeth no credit is giuen to him of the hearers hée setteth his minde in calling to recorde of some true witnesse but heere it must néedes come into minde that man is a Lier and all other things corrupt and wicked so that the trueth can be found in none but in god only Herevpō it cōmeth to passe by good reason the honest godly mē so oft as néed requireth do reuerētly call god to witnes coūt it a hainous offēce to appoint any other thing in his place 26 Hee vseth thrée argumentes against the Anabaptists which detest all othes without exceptiō Matth. 5 34. Iac. 5.12 Exo. 22.11 Iohn 7.16 because Christ said Swere not at al. first bicause Christ cannot be contrary to his father that he should forbid or condemne the same which his father permitteth and commandeth Moreouer by enterpreting the place There is only forbidden vaine othes and where it is saide Swere not at all this worde All is referred not to Swere but to the formes of othes neither doth Christ in that place where he forbiddeth them to swere by heauen earth and Ierusalem speake it to correct superstition as some men falsly think but he rather confuteth their sophisticall subtiltie which thought it no fault babblingly to throwe out indirect othes as thogh they spared the holy name of God with is ingrauē in al his benefits 27 Last of all by the example of Christ his Apostles Not onely Heb. 6.16 Gene. 214. Ruth 3.13 1. King 18 1◠publike othes are lawfull but also priuate adioining offences which the law prescribeth which are there also recited 28 The fourth cōmandemēt tendeth to this end that we being dead to our own affections should be busied in the meditation of the kingdome of God and to the same meditation shoulde be exercised by such means as he hath ordeined yet it hath a peculiar seueral cōsideration frō the rest because in some respect it is shadowish and therfore abolished with the other figures neuertheles there may be thrée causes assigned of this cōmandement first God ment vnder a figure to set out to the people of Israell the spirituall rest whereby the faithful ought to ceasse from their own workes that they might suffer God to work in thē secōdly to haue one appointed day to méete together to heare the law and execute the ceremonies or at least to bestow it to the meditation of his works thirdly for seruants that liued vnder gouernment of others Number 23.22 Eze. 20.21 Iere. 17.12.27 Exo. 31.13 Nehe. 9.14 Eze. 20.12 Heb. 3.13 29 The shadowing of the spirituall rest was the principal point in the sabboth wherin is shewed that God is our sanctifier whereupon this followeth that wée must kéepe holy day least wée hinder God working in vs. 30 If any man require some secrets significatiō in the nūmber seuen the meaning is that the Lord by the seuēth day pointed to his people the future perfection of the Sabaoth in the laste day Esai 66.23 1. Cor. 15.38 whereby our whole lyfe might by continuall meditation of the Sabaoth aspire to this perfection 31 If any man mislike this secret obseruatiō of the number Esai 58.13 Rom. 6.4 Col. 2.16.17 as a matter too curious and had rather take it more simply it maketh small matter so that the Mysterie remayne which is therein principally set foorth concerning that perpetuall rest of workes yet so that the superstitious obseruing of dayes ought to be farre from Christians 32 The two latter are the causes wherby we are enduced Deu. 5.14 Ex. 25.12 1. Cor. 14 40. the Iewes Saboth being abrogated to obserue the seuenth day first because necessitie requireth that at appointed dayes we méete together to heare the worde to break◠the mystical bread and to publike praiers Moreouer that to seruants and labourers yea to cattell also be graunted their rest from their labour 33 Against certaine vnquiet Spirits which at this day complaine that Christian people are mainteyned in Iudaisme Col. 2.16 Gal. 4.10 Rom. 14.5 1. Cor. 16.2 because there is kepte some obseruing of dayes Esai 1.13.58.13 34 The old fathers haue not without choice put in place of the Sabboth day the day that we call Sunday although superstitious necessitie ought héere also to be farre of which shal be if it bee referred to the only obseruing of discipline and of well setled order 35 The ende of the fift commandement is that we reuerence them whom the Lord hath set ouer vs and that we yéelde to them honour obedience and thankefulnesse 1. Tim. 5.17 wherevpon it followeth that it is forbiddē vs to withdraw any thing from their dignitie either by cōtempt obstinacie or vnthankfulnes and to what end he maketh mention of father and mother only Ex. 21. Leui. 20.9 Leui. 10.9 Pro. 10.10 Deut. 21 1◠Mat. 15.4 Ephe. 5.1 Col. 3.20 36 It maketh no difference whether they be worthie or vnworthie to whom this honor is yéelded where also is confirmed that those thrée kindes of honour are due to him 37. 38 To what end the promise is added and in what sense it is to be taken and how farre also wee must obey our elders But I think that this promise is not only to be extended to euery singular person but much more to euery one vniuersally As this may be the meaning besides the common sense that they shal haue a happie state of a common welth so long as they obey their Magistrates but then shall they haue it most miserable so sone as they breake this commaundement which after happened to the Israelites as all men know 39 This is the summe of the sixte commandement that not only all outward violence and wrong but also anger hatred and inwarde desire to hurt 1. Ioh. 3.15 Mat. 5.22 but of the contrarie parte euerie one ought to meditate in his mynde and procure with all his power the health safetie and quiet of euery one Séeing that of anger murder riseth murder When namely he forbiddeth this hée doth manifestly forbyd all those things also from whence they are wōt to take beginning Moreouer if he kill which when he can saue doth not saue and no man saueth whom either he hateth or doeth not loue hereby also it followeth that we are murtherers also of all them whome eyther we hate or doe not loue And to this rule is the meaning of the thrée Chapters next following to be required 40 But of this thing there are two causes to speake nothing héere of the arguments which may be drawne frō our redemption in Christ that is because man is both the image of GOD and our fleshe 41 The summe of the seuenth commandement is that we be defiled with no vncleannes or lustful intemperance of the flesh and that we chastly and continently order all the partes of our lyfe but chiefly seeing the Lorde helpeth vs in this
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
yet he sheweth that the increase of the faithfull are the gifts of his frée goodnesse 5 Which he proueth by that that Paule calleth Christ the only foundatioÌ„ 1. Cor. 3.11 1. Cor. 1.10 for he is so the foundation that wée haue all thinges in him but nothing in our selues as he seuerally sheweth 6 The Schoolemen haue long tyme taught the world farre otherwise that is to say that Christ hath deserued for vs the first grace that is the occasion of deseruing but now it is our part not to let goe the occasion offred as though he only had opened the gate in the meane whyle leauing to vs to goe in by our owne power 7 Herevpon folowed certaine other thinges first that they take from vs the iustification of Fayth Moreouer that drawing good workes from the power of frée will they steale from God somewhat to giue to man in the prayse of good works thirdly that although they continually call vpon good workes yet in the meane tyme they so instruct their coÌ„sciences Ephe. 2.10 that they neuer dare haue affiance that they haue God well pleased and fauourable to their good workes 8 He concludeth that the foundation which he hath laid doth plentifully suffice both to doctrine exhortation and also to consolation Cap. 16. A confutation of the slaunders wherby the Papists goe about to bring this doctrine into hatred HE doeth not therefore abolish good workes 1. Cor. 1 3â— because hée denyeth them to bée iustified by good workes 2 That also is moste false that the mindes of men are withdrawne from the affection of well doing when wée take from them the opinioÌ„ of meriting he proueth by two reasons Heb. 9.14 Rom. 6.6.1 S. Tit. 2.11 1. Cor. 3.16 first if this only be entended wheÌ„ men serue God that they looke to rewarde or let out to hyre or sell their labours to him they litle preuayle for God will be fréely worshipped fréely loued He alloweth that worshipper which when all hope of receiuing rewarde is cut off yet ceasseth not to worship Moreouer if men bée to be pricked forwarde no man can put sharper spurres vnto them than those that are takeÌ„ of the end of our redemption and calling Rom. 12.1 Mat. 5.16 2. Cor. 9.7 Psal 130.4 3 This Methode of teaching is more auailable to the purenes of life then if in thrusting in of merits thou shouldest beate out some seruile and constrayned obedieÌ„ce of the law although this kinde of exhortation be profitable and vsed in the Scriptures 4 It is a most vaine slaunder that men are allured to sinne when we affirme that frée forgiuenes of sinne wherin we say righteousnes consisteth which is fréely giuen vs in Christ who bought it with a price for our filthines is such as is neuer washed away but with the fountaine of his moste precious blood now if we once haue receiued any good thing howe can we but dread beyng once cleansed to wallow our selues againe in the myre as much as in vs lyeth to trouble and infect the purenes of this fountaine I haue washed my féete sayeth the faithfull soule Caâ—â— 5.3 howe shall I againe defile them Cap. 17. The agreement of the promises of the Lawe and the Gospell THey which alledge the promises of the law to ouerthrow iustificatioÌ„ of faith and so thereby doe reason Deut. 7.23 Iere. 73.23 Deut. 11.26 that either such blessings are idle and fruitlesse or that iustification is not of faith alone he beateth downe in this order that whosoeuer wil obteine iustification must néedes leaue the law and as it were brought into libertie from the bondage thereof not that carnall libertie which shoulde drawe vs from kéeping of the Law shoulde allure vs to thinke all thinges lawfull and to suffer our lust as it were the staies being broken and with loose raines to runne riot but the spirituall liberty which may comfort raise vs in a dismaide and ouerthrowne conscience shewing it to be frée from the curse and damnation wherewith the lawe helde it downe fast bounde and tyed This deliuerance from the subiection of the lawe wee obteine when by faith wee take hold of the mercy of God in Christ whereof we are certified of the forgiuenesse of sinnes with the féeling wherof the law did pricke and bite vs. Gal. 2.16 Psalm 19.12 2 This hée confirmed by an example of Paul and Dauid If the faithfull remooue from the law into faith that they in faith finde righteousnesse which they sée to bee absent from the law truely they forsake the righteousnesse of the law 3 Therefore the promises of the lawe if they bée considered in themselues Leuit. 18.5 Eze. 20.11 Rom. 10.5 or haue respect to the merites of workes vtter not their effectualnesse towardes vs and are after a sort abolished but when the promises are put in place of them they not onely bring to passe that we our selues are acceptable to GOD but that our workes also haue their thankes and that for thrée causes of Gods liberalitie wherby it coÌ„meth to passe that the works of the faithful are acceptable to god first that GOD turning away his sight from the workes of his seruantes which deserue reproch embraceth theÌ„ in Christ and by the meane of faith reconcileth them to himselfe without the meane of workes Secondly of his fatherly loue and tender mercy he lifteth vp workes to great honour not waying the worshinesse of them Thirdly hée receaueth the same works with pardon not imputing the imperfection wherewith they are defiled 4 The place of Peter which they alledge of Cornelius to make for their purpose doeth proue nothing lesse then that man is prepared to receaue the grace of GOD by the endeuour of good workes but by contrariwise séeing there is a double accepting of man with GOD first when finding nothing in man but only miserie Gal. 5.5 yet of his great liberalitie hee receiueth him fréely 5 Last of all when by the same hée hath newe begotten him and newly fourmed him into a newe life he nowe imbraceth him as a new creature garnished with the gifts of the holy spirite wherof Peter speaketh in this place hée setteth downe plainely and sheweth that Cornelius was fréely accepted before that his good workes coulde bée accepted this is the meaning of other places which witnesse that God is gentle and merciful Hebe 1.5 Deut. 29.18 2. Sam. 22 to the obeiers and followers of righteousnesse 6 But that suche places may better be vnderstood first he willeth vs to consider whether it be a promise of the law or a promise of the Gospell for both these two may not bee vnderstood in one sense for the promises of the law alwayes vnder condition Psalm 1.5 Esay 33.14 if wee will doe it c. doe promise reward but the promises of the gospel although they are pronounced almost with such like wordes as when it is saide that the Lorde kéepeth the couenant of
mercy with all them that loue him c. yet hee rather sheweth what are his seruants which haue faithfully receiued his couenant then they doe expresse the cause why GOD should doe good to them 7 Moreouer hee entreateth specially of two such kindes of speaches first of them that garnish good workes with the title of righteousnes that is to say they doe respect such workes not so much in respect of them that they are doone of mē as that they are commanded in the law for in the same sense it is no maruell if they be garnished with the title of righteousnesse Deut. 6.6.26 Deut. 24.13 Psalm 106.30 Luke 1.6 séeing that both the obedience of the same lawe doeth containe an absolute righteousnesse the kéeping of euery commandemēt a part of righteousnesse Gen. 4.4 Psa 106 30.3◠8 Then also he speaketh of the other that is of them which affirm that man is iustified by good workes and first hée determineth that works in themselues preuaile nothing at all and that we are iustified by only faith But when the faithfull haue obteined this fréee iustification now the good workes which followe haue another valuation then after their owne deseruing neither are they falsly counted vnrighteous or imputed for righteousnesse 9 The better to confute the same hée wringeth his aduersaries so on euery side with a horned argument that by no meanes they can escape for if they obiect the righteousnesse of workes to assaile the righteousnesse of faith they may many wayes be driuen to be forced to confesse that there is no worke that is not both corrupted with transgressions adioyned with it and with the corruptnesse of it selfe that it can not haue the honour of righteousnesse but if they graunt that they come from the righteousnesse of faith that works otherwise vnpure Deut. 2.7 Iob. 4.8 shoulde bee imputed to righteousnesse or else acknowledge only the righteousnesse of faith without the which righteousnes of workes is nothing or els by their righteousnes of workes they must néedes make a vipers birth 10 Hée prosecuteth this argument more at full graunting that by this meanes Rom. 3.7 there is not onely righteousnesse in partes as our aduersaries would haue it Iam 1.12 Psal 11.6 but also that it is allowed of God as if it were a perfect and full righteousnesse Matth. 5.3 yet because the iustification of faith is the fundation the same ought not to be lifted vp to destroy this for by only faith not only we our selues but also our workes are iustified And this is the righteousnesse of workes which the Scripture so often speaketh of 11 Because they are diligent to alledge much out of Iames against this doctrine first hee merily laugheth at their boldnesse which while they gnaw at iustification of faith and so drawe Paul to fight with Iames in the meane space they determine no marke of righteousnesse where consciences may stay at rest Moreouer hee sheweth what was the scope of the Apostle and where the aduersaries are deceiued that is to say in a double deceit first of faith 12 Moreouer of iustification for the Apostle speaketh of the declaration of righteousnesse but not of imputation as they haue thought neither doth hée dispute by what reasō we are iustified but he requireth of the faithfull a working righteousnesse 13 That which they obiect out of Paul that the doers of the law Rom. 2 1◠not the hearers are iustified doth tend to none other ende but that the Apostle may cast down the Iewes from foolish confidence which boasted themselues of the onely knowledge of the Lawe when in the meane time they were the greatest despisers of it it may be cast vpon their owne pates 14 In these places where the faithfull doe boldly offer their righteousnes to the iudgement of God to bee examined and require that sentence be geuen of them according to it two things are to be considered Neither woulde they bring into iudgement the whole life 1. Sam. 26.13 2. Cor. 2.12 Psalm 36.9 but some speciall cause neither doe they claime to thēselues righteousnes in respect of the perfection of God but by comparison of wicked and naughtie men so they stande not against frée iustification of faith Dauid when hée required the Lord to render to euery man according to his righteousnes trueth ment not that the Lorde shoulde examine by himselfe and reward euery man according to his desertes but hée tooke the Lorde to witnesse how great his innocencie was in comparison of the wickednesse of Saul So Paul defendeth his faithfull and honest dealing which he knew to be pleasing to the mercifull kindnesse of God against all euill speaking of men Paul saith also that hée knoweth no euill by himselfe but that he is not thereby iustified because hée knewe that the iudgement of God farre surmounteth the bleare eied sight of men and howsoeuer the godly defende their innocencie against the hypocrisie of the vngodly yet when they haue to doe with God alone they crie with open mouth 15 In that by certaine other places they woulde ascribe to the wayes of the faithfull righteousnesse and life Pro. 20.5 Eze. 18.9 Eph. 1.4 they do very euill reason that the vprightnesse of the faith is a step toward immortality but the same is of fatherly kindnes not that their workes as the schoolemen dreame are by the accepting of GOD aduaunced to the price of equalitie Cap. 18. That by rewarde the righteousnesse of workes is ill gathered THose sayings which affirme that God doth render to euery one according to their workes doe rather shewe the order and consequence then the cause Matth. 16.27 2. Cor. 5.10 but it is out of doubt that God doth accomplish our saluation by these degrées of his mercy when those whō hee hath chosen he calleth to him those whom he hath called Ios 5.29 Matth 25.34 he iustifieth those whom he hath iustified hée glorifieth Although hée doe by his onely mercy receaue them that be his into life yet because he bringeth them into possession thereof by the race of good workes Phi. 2.12 Iohn 6.27 that he may fulfill his workes in them by such order as hée hath appointed it is no maruell if it be saide that they be crowned according to their workes by which they are prepared to receiue the crowne of immortalitie 2 Those sayinges also which call life euerlasting Matth. 25.34 the reward of workes doe not make workes the cause of saluation Gen. 15.5 it is shewed by the nature of inheritance and confirmed by a notable example that the Lord rewardeth the workes of the faithfull with those benefites which hee had already geuen them before the workes were thought of hauing no cause why to doe good to them but his mercy 3 Yet the Lord doth not deceaue or mock vs when he saith that he rendereth for rewarde to workes Col. 1.4 1. Pet. 1.5 the same thing which
hée had before workes freely geuen the fruite of the promises is also rightly assigned to them Matth. 10.30 to the ripenes whereof they doe bring vs in order as he hath set it Rom. 8.18 yet wée must take héede that we thinke not that the reward which the Lorde promiseth vs is reduced to the measure of merite it is a thing also worthie to bee noted in these places where eternall life is called the rewarde of works that it is not so much to bee taken for the communicating which we haue with God which goeth before as for the possession or enioying of blessednesse which followeth 4 When the Scripture doeth call eternall life the rewarde of workes it doth it not to set foorth the worthines of our workes ◠Cor. 15.19 Rom. 8.30 as if they deserued suche rewarde but to succour our weaknesse which otherwise it doeth exercise with many miseries while we liue here 5 The Scripture besides that it forbiddeth to reioyce in workes because they are the frée giftes of God it therewithall teacheth that they are alway defiled with some dregges 2. Tim. 4.8 that they cannot satisfie GOD if they be examined by the rule of his iudgementes but least our courage shoulde faint Hab. 2.4 it teacheth that they please by only pardon and are susteined with the promise of a crowne August ad Valen◠de gra lib. arbit Augustine sayth To whom should he being a iust iudge render a crowne if he had not being a mercifull father geuen grace and howe should there be righteousnesse vnlesse grace went before which iustifieth the vnrighteous howe shoulde these due thinges be rendered vnlesse these vndue things were first geuen * Caluin yea how should he impute righteousnesse to our workes vnlesse his tender mercifullnesse did hide the vnrighteousnesse that is in them how should he iudge them worthie reward vnles he did by immesurable bountifulnesse take away that which is worthie of punishment 6 The former places being expounded hée descendeth to other more particular Luke 16.9 1. Tim. 6.17 and first he answereth those two places in Luke Timothie that they signifie nothing else but to teach vs that it is our partes if wée beléeue that heauen is a Countrie to send ouer our riches thither rather then kéepe them héere where we must loose them with soden remoouing 7 That which they obiect out of two other places Heb. 6.10 Rom. 8.19 Luke 24.25 that the faithful through afflictiōs are counted worthie the kingdome of heauē and that it is righteous with God to render rest to thē that God is not vniust that he should forget their workes that workes ought not to be extended to the worthinesse of desert but onely because they beare their markes of the Lorde which are the signes of the children of God neither is this righteousnesse whereof he speaketh referred to the rendring the equitie of due but to the trueth of Gods promise August Psal 32 .109 The Lord saith Augustine is faithfull which hath made himselfe debter to vs not by receiuing any thing of vs but by promising al things to vs. 1. Cor. 13.2 Col. 3.14 8 Hée answereth to thrée other places the first place speaketh not of true faith so it belongeth to this matter the seconde doth not so geue the chiefe place to charitie as though it should be more meritorious to iustificatton for this is not due to faith according to the dignitie of worke but only to the mercy of God and the merites of Christ The thirde doeth both yéelde to charitie the bond of perfection in another sense and doth make nothing for them howsoeuer they take it 9 Leauing the rest because he thinketh thē too ridiculous in that they obiect that Christ hath commanded a certain man to searche the kingdome of GOD by the kéeping of the commaundements Matth. 19.17 he teacheth that it is méete for two causes that hée shoulde so answere yet it maketh nothing at all for the iustification of workes The lawier being filled with the persuasion of the righteousnesse of the Lawe was blinde in confidence of workes Againe he sought nothing els but what were the workes of righteousnesse by which saluation is gottē therfore he is worthily sent to the Lawe in which there is a perfect mirrour of righteousnesse for if wée séeke saluation in workes wée must kéepe the commandementes which none is able to doe Matth. 11.35 therefore wée must resorte to an other helpe namely to Faith in Christ 10 Last of all hée answereth to a cauill in that they obiect that we wrongfully set faith as contrary to workes Ioh. 6.29 because faith in some places is called a worke and that common rule of reason that of contraries is all one rule he proueth doth nothing preuaile héere Iames. 2.10 séeing they would wrest it to this end that as euery sin is imputed to vs for vnrighteousnesse so it were méete that to euery good worke should be geuen the prayse of righteousnesse Cap. 19. Of christian libertie Lucian an vngodly man THis doctrine is so necessary that albeit the wicked and Lucianicall men doe pleasantly taunt it with their scoffes yet the defence therof must not be geuen ouer that we may cut of occasion from such perilles Ephe. 1.4 1. The. 44.5 2 Christian libertie consisteth in thrée partes the first that the consciences of the faithfull while the affiance of their iustification before God is to be sought may raise and aduance them selues aboue the lawe and forget the whole righteousnesse of the lawe 3 The whole Epistle to the Galathians Gal. 3.13 doeth prooue the same as manifestly appeareth by those thrée principall Chapters wherein hée standeth 4 The seconde parte hangeth vppon the first that consciences obey the law not as compelled by the necessitie of the lawe Deu. 6.5 but being frée from the yoke of the lawe it selfe of their owne accorde they obey the will of God that can not be so long as we are vnder the lawe 5 But when we are deliuered from this seuere exacting of the law Malac. 3.17 we may merily and with great chéerefulnes answere his calling and followe his guiding 6 The Apostles haue touched this part of our libertie Kin. 11.2 Rom. 6.12 The end thereof is not to kindle vs to euill but to encourage vs to good 7 The third part is that we be bounde with no conscience before God of outward thinges which are by themselues indifferent but that we may indifferētly sometyme vse them and sometyme leaue them vnused The knowledge of this part is very necessary least wée be either caried by desperation into a cōfused deuouring pit or els despising God casting away his feare we make our selues away through destruction which we haue not readie Rom. 14.14 8 This same he prosecuteth more largely expoundeth 9 This Christian libertie is spirituall Tit. 1.26 Luk. 6.24
of the Gospell Galat. 1 15 Moreouer that which they obiect out of Paul 1. Cor. 5.2 that wicked mē must not be suffered in our company he plainly sheweth it that it doth belong nothing to the matter bicause the iudgement of such separation belongeth not to euery man but to the Church only 16 Thirdly by Augustines authoritie most firm reasons he conuinceth such waywardnes not to procéede of a true study of holines but of a prowd false opinion Thereof Augustin giueth this counsell to godly quiet men that they mercifully correct that which they can that which they cannot patiently to beare grone mourne with loue Cont. Par. lib. 3. Cap. 1. vntill God either amend them or at haruest roote vp the tares fanne out the chaffe 17 Fourthly Ephe. 5.25 because they pretende that the church is called holy therfore may not be counted as a Church which floweth with such corruptions this also he taketh away shewing that of holynes is no otherwise thē such as is alwaies very farre in this world frō their perfectiō although one Prophet saith Ioel. 3.17 That there shall be a holy Hierusalē through which Strangers shall not passe another saith There shal be a holy temple Esay 35.8 whervnto vncleane shal not enter they are not so to be vnderstood as though there were no spot in the members of the Church but for that with their whole endeuour they aspire to holines soūd purenes by the goodnes of God cleannesse is ascribed to thē which they haue not yet fully obteined And although al mankinde is defiled corrupted by Adams sin yet out of this as it were out of a polluted Masse God alwaies sanctifieth some vesselles vnto honour that there shoulde be no age without féeling of his mercy Psalm 89.4 18. 19 Fiftly he prooueth that suche corruptiōs were of great strength in al ages in the Church yet did neither the Prophets depart frō their old Church nor the Apostles nor Christ himselfe frō that which was in their time therfore saith Cyprian Lib. 3. Epist 5 Though there bée séene tares or vncleane vesselles in the Church yet there is no cause why wee should depart from the Church we must only labour that we may be wheat we must vse diligence endeuour as much as we can that we may be a golden or siluer vessell but to breake the earthen vessels is the only worke of the Lorde to whom is geuen an iron rod. 20. 21 Last of all hée confirmeth this héereby that in the Créed remissiō of sins is so aptly ioined that it is mamifest it belōgeth to the Church the same is such that not only remitteth sins once when the Lord receaueth vs into the church Esay 33.14 Oze 2.18 but also so oft as we offend 22 Yea this may sufficiently appeare by this one thing Mat. 16.19 Iob. 20.23 that the keyes of the Church are principally giuē to this end to bestow daily vpon vs this goodnes 23 But séeing the Nouatians certaine Anabaptists against these things which in the last place he disputed of cōcerning the blemishes of the church do faine that the people of God in baptisme are regenerate into a pure and Angelicall life which can not afterward be corrupted with any filth of vices but to them that are falne after they haue receiued grace there is no hope of pardon left Mat. 5.11 First he manifestly confuteth this errour by that fourme of prayer which was instituted of the Lorde whereby they confesse them selues detters 24 Moreouer Gen. 33.18 Deu. 30.3 by certaine examples taken out of the old Testament and by Moses authoritie whē the people were falne into an Apostasie 25 And by certayne testimonyes of the Prophets Ier. 1.3 Eze. 18.23 26 Afterward also by the newe Testament and reason and testimonyes 1. Tim. 1.9 Mat. 10.38 and first by particular examples 27 Moreouer he confirmeth sheweth by generall a singular testimony out of the Psalmes and the order of the Créede whereby we are taught there remayneth continuall pardon of sins 28 Thirdly when to confirme their error they crye out saying they meane not euery sinne but voluntarie only he also ouercommeth this by thrée arguments the first whereof is taken from the sacrifices of the law where the lord commaundeth one sort of sacrifice to be offered for clensing of the wilfull sinnes of the faithful an other to redéeme their ignorance Leuit. 4. Gen. 33.18 2. Sam. 11.4 an other argument from the summe of the Gospel as of the Corinthians the third of examples as of Peter 29 Last of all least they should think that some of the fathers make for them because they woulde not that solemne repentance shoulde no more be iterated then Baptisme first this their seueritie is enterpreted Moreouer he setteth against and preferreth the moderation and facilitie graunted in his worde to the seueritie of the fathers Cap. 2. A comparison of the false Church with the true WHere falshoode and lying hath vsurped the dominion there is no Churche Ephe. 2.20 for the foundation of the Church is layd vpon the doctrine of the Apostles and Prophetes 1. Tim. 3.15 Christe being him selfe the head corner stone therfore if the doctrine of the Apostles and Prophetes by whome the faithfull are commaunded to repose their saluation in only Christ be taken away the Church must néedes fall downe 2 Sith the case standeth in such state vnder Papistry there is no church here remaining yet they buckle vpp themselues and their Churche highly with commendations to vs and dare decrée that all those are Schismatikes Heretikes which think the contrary speaking therefore of both first their succession wherwith they boast their Church he proueth is of no waight 3 Succession is nothing auailable vnlesse it haue true imitation ioyned first by examples and testimonies of Scripture In vaine they crye the Temple of the Lord. Ier. 7.4 For the Lorde doeth acknowledge no where any thing for his but where his word is heard and reuerētly obserued Eze. 10.4 Gal. 4.22 Gen. 2.1 Ioh. 18.37 Ioh. 10.14 Moreouer by reason drawne frō a similitude of Emperors Last of all he confirmeth it by Augustines authoritie who saieth the church is sometime couered with multitude of offences as with a cloude sometymes calmenesse of time appeareth quiet and frée sometimes it is hidden troubled with want of tribulations and temptations 4 Whatsoeuer thē they do pretend there is no Church where the worde of God appeareth not 5 Moreouer as touching their reproch and false accusation whereby they accuse vs of Schisme and Heresie he wipeth away the same cleane by an argument taken from a definition as well out of Augustine as out of the Scripture for they are Schismatikes Heretikes which making a diuision break in sunder the communion of the church which is holdē together with true bōds that is