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
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
be not geuen to any other this is proued of the Etimylogie of the religion and of that place where God in publishing the lawe to claime his owne right to himselfe cryeth out that hée is ielouse and that hée will be a seuere reuenger if he be mingled with any faigned God 2 The distinction of the Papistes of Latria Dulia of worship and seruice doth make nothing for them and that he may reprooue them of greater impietie hée sheweth it by the signification of the wordes Gala. 4.8 Mat. 4.10 Reue. 19.10 Act. 10.25 Zach. 14.9 3 Moreouer also by diuerse places of Scripture Chapter 13. That there is taught in the scriptures one essence of God from the very creation which essence conteineth in it three persons IN this Chapter there are thrée parts for first hée deliuereth the doctrine it selfe from the first to the twentieth Moreouer hée confuteth certaine heresies from the 21. to the 29. As concerning the first the same also after a sort hath two partes for the better to obteine that which hee deserueth he pretermitteth 2. things before he come to the matter for first he sheweth what hée meaneth by the name of Person from the seconde to the sixth and hee proueth the Godhead of the sonne frō the seuenth to the thirtéenth thē also of the holy Ghost 14. 15. Moreouer he sheweth what is to be thought of the Trinitie from the 16. to the 20. 1 The Scripture when it teacheth that the essence of GOD is incomprehensible and spirituall doeth not onelie ouerthrowee the foolishe errours of the common people and the fine suttleties of prophane Philosophie but also doeth confute the heresies of the Manichies and Anthropomorphites which imagined that God had a bodie because the Scripture ascribeth to him mouth eares eyes hands and féete 2 There are in the essence of GOD thrée persons so that neither God may be thréefolde nor the simple essence of God rent from the persons Heb. 13. vpon occasion whereof he beginneth to intreate of the person But because it is a matter of no small weight he brieflie speaketh against them which think that the name of the person is not to be admitted in this matter from the 3. to the 5. 3 It is no strange worde but onlie exhibited that we may expounde with plainer wordes such as in the Scripture are too our capacitie doubtful and intangled they that cannot suffer this are vniustlie gréeued at the light of the trueth 4 The godlie doctours haue béen constrained with néede to admit saucie wordes aswell to affirme the trueth against malicious persons as to discouer their heresies and errours which are tied and entangled with deceitfulnesse of wordes 5 No man ought to be so wayward and seuere to striue about bare words they contrarily that refuse names not rashlie inuented doe geue great suspition that they are either the schollers of Arius or do nourishe the secrets poyson of Sabellius whosoeuer striueth obstinatelie about wordes 6 Leuing the disputation of words he declareth what he meaneth by the name of Person that is to say a subsistance in the essence of God which hauing relation to the other is distinguished with an vncōmunicable proprietie which thrée parts of a diffinition he seuerally expoundeth Subsistaunce is an other thing than essence for if the worde simply had béene God and had had nothing seuerally proper to it self Iohn had saide amisse Iohn 1. that it was with God 7 As touching the Godhead of the Sonne it may appeare by this that hée is God in that he is called the Word of GOD séeing it were absurd to imagine it only a fading vanishing voice which sent into the aire commeth out of God himselfe 1. Pet. 1 1◠of which sort were the Oracles geuen to the Fathers and all the Prophesies When rather it is ment to be the perpetuall wisdome abiding with God Heb. 12. Eccle. 24.14 Iohn 5.17 from whence all the oracles and Prophesies procéeded But chiefly because that Worde also was one and the same in worke with the father from the beginning 8 Certain dogges must also be taken héede of which by no meanes wil séeme to take away his diuinitie from him Gen. 1.3 Iohn 17.6 while they secretely steale away his eternitie Wherevpon his eternitie is affirmed against them 9. 10 That the Sonne is God it is prooued by many places of the olde Testament both with a confutation of certaine cauilles of the Iewes and also of Seruetus The Iewes say that the worde Elohim is applied to the Angels and soueraigne powers but there is no such place that raiseth an eternall throne to any creature Againe this title is geuen to none Psalm 45.6 but with addition The Prophet Esay doth plainly describe the Godhead of the Sonne Exod. 7.1 Esa 9.6 Iere. 23.6 Esay 42.6 Exod. 17.15 and Ieremie also where it is saide The name of the citie from that day shal be called Iehouah And that he builded an Alter and called the name of it Iehouah my exaltation therby is ment that the altar was builded for a monument that God was the aduancement of Moses and that Hierusalem is not adorned with the name of God but onely to testifie the presence of God Much a doe also they kéepe at this where the Prophet saith that this is the name wherby they call her Iehouah or righteousnesse Iere. 33.16 but this place confirmeth the trueth for whereas before hee had testified that Christ is the true Iehouah from whome floweth righteousnesse now hée pronounceth that the Church shall so verily féele the same that shée may gloriously vse the very name it selfe In the first place is set the fountaine and principall cause of righteousnesse in the other the effect where it is saide that the Angel appeared to the fathers Iud. 6.7 Iud. 13.16 and that he challengeth to himself the name of the eternal GOD it is not to be vnderstoode as Seruetus saith who affirmeth that it was an Angell and worshipped in the place of God but rather as the doctors affirme namely that he was the worde of God which began to execute the office of a mediatour for though he was not yet clothed with fleshe yet he came downe as a meane betwéene God and mē to come more familiarly to the faithfull Therefore his communicating himselfe made him to be called an Angell yet in the meane time he retained that which was his own to be the God of vnspeakable glory which is the meaning of Ozeas Oze 12.5 in which place of Ozeas Seruetus carpeth that God did beare the person of an Angel as though the Prophet did not confirme that which Moses had saide Gene. 30.11.29 2. Cor. 10.4 Zach. 2.3 Esay 25.9 Mal. 3.1 Why doest thou aske of my name and the confession of the Patriark doth sufficiētlie declare that he was not a created Angel but one in whom the full Godhead was resident Therfore Paul saith that Christ
and the whole strength thereof consisteth in appeasing fearfull consciences before God There are two kind of mē that offende against it the one of them is that couer the same with their owne desires that they may abuse the giftes of God to their owne vse 10 The other sorte is which think their libertie is nothing vnlesse it bée vsed among men and therefore in vsing the same they haue no regarde of the infirmitie of their bretheren Rom. 14.1.22 1. Cor. 8.9 11 By this occasion speaking of offences he maketh two sortes of them the one giuen the other receiued the one whereof he calleth of the weake the other of the Pharisies and he sheweth what both are Act. 16.3 Gal. 2.3 12 He sheweth both by doctrine and also by Paules example who they are that are to be counted weake and who Pharisies but some peruersly imitate Paule 13 Whatsoeuer he hath taught of auoiding offence ought to be referred to meane and indifferent thinges but those which are necessarie to bée done 1. Cor. 3.2 are not to be left vndone for feare of any offences 14 By this prerogatiue it commeth to passe 1. Pet. 1.18 Gal. 5.1.4 that the cōsciences of the faithfull are not to be entangled with any snares of obseruations in those things whome the Lorde willed that they shoulde bée at libertie and exempte from the power of all men yet both ought not so to bée taken as though mans whole obedience were also taken away and cast downe 15 Leaste any man shoulde stumble at that stone we must consider that there are two sortes of gouernment spirituall and polityke and howe these are to bée distinguished the one from the other The lawes also which belonge to spiritual gouernment are to bée considered whether they are agréeable to the word of God or no But leauyng of the declaration both of Ciuill gouernment Rom. 13.1.5 Rom. 2.15 and also of Ecclesiasticall lawes till a more fitter and conuenient tyme be giuen to speake therof the better to shew to what end the consciences are bounde to humane constitutions first he sheweth what a conscience is 2. Tit. 15. 16 Moreouer what relation it hath to outwarde obedience first in those thinges which in them selues are either good or euill secondly in meane things Cap. 20. Of prayer which is the chiefe exercise of Fayth and whereby we daily receiue the benifites of God IN my iudgement we may diuide this Chapter into thrée principall partes for first he setteth downe certaine rules from the 1. to the 16. secōdly he entreateth of inuocation of dead Saints from the 17. to the 27. thirdly he sheweth howe manifold prayer is and disputeth of euery one 28.29 Fourthly he entreateth of certaine accidents of praier from the 30. to the 33. fiftly he declareth the Lordes prayer from the 34. to the 49. Last of all he ioyneth certayne other thinges of prayer from the 50. to the 52. 1 Going about to speake of prayer he knitteth the proportion of his declaration to the former séeing it appeareth by those thinges which are spoken both that man is so emptie of all good things and also that God doth giue in his sonne Christ that which we stand in néed of that if any would search helpe to succor his necessitie he must goe beyonde him self and striue vnto God only Rom. 8.26 Herevppon it followeth that whatsoeuer wée want in our selues we must search in him and require of him by prayer 2 Prayer is very necessary 1. Kin. 18.42 Psal 145.18 and by the benifite thereof we obtaine to come vnto those riches that are layde vp for vs with the heauenly Father 3 The Lorde must be called vppon albeit he néede no admonisher and hée is readie of his owne accorde to giue vs that we néede 4 The first rule is to frame prayer rightly wel that we be no otherwyse framed in mynde and heart then becommeth them that enter into talks with God 5 Here therefore it is to be noted that casting off all lightnesse Psal 25.1 Psal 62.9 wée earnestly apply our studies and senses to pray secondly that we pray not but as the lord permitteth because we can not do these thinges of our selues God to helpe our weaknes hath giuē vs his spirit to teach vs that which is right to rule our affections yet not giuing ouer the charge of praying to the Spirite of God we our selues in the mean tune should wax dull 6 The other is that in praier we truely féele our owne want and earnestly thinking that we stand in néede of those things that we aske we ioyne with our prayer an earnest yea seruent affection to obtayne therefore two vices must be taken héede of least remisly or sleightly wée recite prayers after a prescribed forme or without meditatiō we mumble vp prayers to GOD because they would obtayne Iae. 5.13 Psal 32.6 7 Neither is this any thing to the cōtrary that we are not alwayes driuen with the lyke necessitie to pray for our condition is alwayes such whether we beholde our temporall riches or much more our spirituall that we should alwayes haue lyke oportunitie so that vnlesse the most righteous doe earnestly repent him of his sinnes his prayer should be accursed 8 The third is that who so euer presenteth him selfe before God to pray should forsake all thinking of his owne glorie put of all opinion of worthines Dan. 9.18 Psal 144.2 and finally giue ouer all trust of himselfe giuing in the abasing of him selfe the glory wholly to God lest if we take any thing bée it neuer so little to our selues we doe with our owne vayne swelling fall away from his face which also he sheweth by certaine examples 9 Herevpon it followeth that the beginning and also the preparing of praying rightly is to flée to the mercy of God Psal 25.6.18 Psal 51.7 and to craue pardon with an humble and playne confession of the faulte but this is wonte to bée done two wayes first in generall which belongeth to all men Moreouer specially when any man praieth to haue his sins forgiuen when hée desireth release of paine that the cause being taken away the effect may be taken away 1. Ioh. 3.22 Iob. 9.21 10 Neither doeth it hinder that the holie ones séeme sometyme for the entreating of God to alledge the helpe of their owne righteousnes and the same may be done two wayes 11 The fourth rule is that being so throwne downe and subdued with true humilitie we should neuertheles with certaine hope of obtaining be encouraged to pray Psal 5.8 that the only goodnes of God may rayse vs vp being oppressed in our owne euilles Affiance therefore is very necessary not such as excludeth vs from all care but such as certainly laboureth with the mercy of God Heb. 4.15 Ephe. 3.12 12 The aduersaries do accompt this doctrine of assured hope of praying for absurd but the holy Ghost hath so enstructed
faythfull he includeth the communion of Christ in the Sacraments Gal. 3.27 1. Cor. 12.12.13 But when he speaketh of the wrongful vse o◠Sacraments he giueth no more to it than a colde void figure that they are giuen to the wicked for they are neuerthelesse testimonies of Gods grace the reasons which they are wont to obiect against this sentence are trifling and weake the one truely because by this meanes it woulde folowe that our Fayth séeing otherwise it is good may yet bée made better which they account as absurde for they say it is no Fayth but which without shaking stedfastly without withdrawing resteth vpon the mercy of God but it had bene better for such to pray with the Apostle that the Lorde woulde encrease their Fayth then to pretend such a perfection which none of the sonnes of men haue obtained for that Fayth howsoeuer it was begunne was a good Fayth and taking away incredulitie might bée made stronger 8 They cōfirme that because Philip required of the Eunuke Act. 8.37 that he should beleeue with all his hart then that which fayth say they none can be greater before he should be baptized but he clearly sheweth howe vaine as well their reason is as the confirmation thereof This place To beléeue with all the heart is not perfectly to beléeue Christe but onely from the heart and with sincere minde to embrace him Psal 119.10 not to be full with him but with feruent affectiō to hunger and thirst and sighe towarde him An other obiection if Fayth bée encreased by Sacramentes the holie Ghost is giuen in vaine whose worke is to begin maintaine to make perfect maketh nothing for them 9 Neither is this so assigned to any secrete power of the Sacraments nor by any meanes to the Sacraments but all the same dependeth of the inwarde power of the holy Ghost 10 These being thus established two other obiections will of them selues fall to the grounde the first whereof is that if we ascribe to creatures the increase or cōfirmation of Fayth there is wrōg done to the spirit of God whō we ought to acknowledge the author thereof this he refuteth first by cleare declaration of his iudgement declared by an excellent similitude 11 Moreouer as concerning increase Mat. 13.4 Luk. 8.15 by an argument taken from the like that Christ him selfe and after him his Apostles taught the same properly to be in the outward word 12 As touching the confirmation by an argument borowed from the contrary that many times when the Lord meaneth to take away the confidence of the very thinges that are by him promised in the Sacraments he taketh away the Sacraments them selues Last of all if we giue them such vertue the glorie of GOD must néedes be deriued to creatures this also he answereth when hée spoiled and thrust away Adam from the gift of immortalitie he saieth Gen. 3.3 Let him not eate of the fruite of life lest he lyue for euer not that the fruit could restore to Adam his vncorruption from which he was now fallen but least he shoulde enioy a vaine confidence if he kept still the signe of the promise therfore that was shaken away from him which might bring him some hope of immortalitie in this manner putteth the Ephesians in remembraunce that they were foreine gestes of the Testaments straungers from the felowship of Israel without God without Christ wherby he signifieth by a figure of Transnomination that they were excluded frō the promise it self Ephe. 2.11 which had not receiued the signe of the promise 13 Last of all because some bring an argument out of the very name of a sacrament and woulde haue the Sacraments to be nothing but certain naked signes he sheweth also how weak it is 14 As hitherto hée hath disputed against them which weaken the power of Sacraments and vtterly subuert the vse thereof so now he cōmeth to others which of the contrary part attribute too much to them against the schoolemē hee sheweth that it is false which they affirme that sacraments of the new lawe do iustifie and giue grace so that we doe not lay a stop of deadly sinne 15 The better to ouerthrow this hée distinguisheth betwéene the sacrament and the thing of the Sacrament that wée may vnderstād that how much we profit by the sacraments in the communiō of Christ so much profit we take therby 16 This he declareth more plainely that is to say Sacraments are not causes but partes of our righteousnes saluation although the matter of the sacrament be not receiued of the vnworthie yet the matter or thing of the Sacramēt is alwayes present with the sacrament so oft as it is rightly offered 17 This last hee declareth by a most apt similitude and generally admonisheth not so to vnderstand those things which haue bin written by old writers somewhat too gloriously to amplifie the dignitie of sacraments that we shoulde thinke that there is some secrete power knit and fastened to the Sacramentes which is separated from Christ or the worke of the holy Ghost 18 Comming to the second parte of the Chapter that he may treat specially of Sacramentes first hée proueth that the name of Sacrament doeth so plainly lye open that it generally containeth all signes which GOD at anye tyme commaunded to man to make them more assured and safe of the trueth of his promises Gen. 2.17 whether he hath exhibited the same in naturall thinges or in miracles and he setteth downe examples of both 19 Moreouer cōming to those things which the Lord would haue to be ordinary in his Church to nourish his worshippers into one Fayth first he sheweth how necessary those signes are partly to confirme our Fayth partly to witnesse our religion with men 20 Moreouer these thinges whereof he nowe speaketh Gen. 17.10 he deuideth into two kindes that is to say of the old and new Testament but both tend to this end to leade vs as it were by the hande to Christ 21 First he sheweth the same in the Sacraments of the old Testamēt Circumcision was to the Iewes Gen. 22.2 Gal. 3.16 Rom. 5.19 whereby they were put in minde that what so euer commeth of the séede of man is corrupt and hath néede of pruning and a remembrance to confirme them selues of the blessing promised to Abraham 22 Moreouer by the Sacraments of the newe Testament where is signified our washing and satisfaction 23 Therefore that schoole doctrine is vtterly to be reiected whereby there is noted so great a difference betwene the Sacraments of the old Law the new Lawe as though those did nothing but shadow out the grace of God and those doe presently giue it but the Apostle speaketh no lesse honorable of those then of these 1. Cor. 10.3 what power our Sacramentes haue the same had theirs they were seales of Gods good will towards them into hope of eternall saluation Heb. 10.10 24 Hée
Church as in the whole body whereby Paul being one member saith I supply in my body that which wanteth in the sufferings of Christ Therefore if thou whatsoeuer thou bée that hearest this art one of the members of Christ what soeuer thou sufferest of them that are not the members of Christ the same wanted in the suffering of Christ not that any thing wāted in the sufferings of Christ as concerning all fulnesse of righteousnesse saluation and life Rom. 5.14 Acts. 15.11 or that hee meant to adde any thing therevnto 5 The Pope ought not to enclose in Leade Parchment 2. Cor. 1 the grace of Iesus Christ which the Lorde woulde haue distributed by the worde of the Gospell And what hath béen the beginning of indulgences 6 As concerning their Purgatorie this it is The satisfaction that the soules of men departed doe pay after their death for their sins we must not agrée to thē which would haue passed the ouer in silence for auoiding of contentiō séeing it doeth euacuate and make voide the crosse of Christ But it is certaine that the opinion of making satisfaction being ouerthrowne Purgatorie is vtterly ouerthrowne by the rootes The Lorde geueth not leaue to mans presumptuousnesse to breake into the secrete places of his iudgementes and hath seuerely forbidden men to enquire for the trueth at dead men Deut. 18.12 Matth. 12.32 Mark 3.28 Luke 12.10 7 He answereth to certaine places of scripture whereby they goe about to establishe their Purgatorie Where the Lorde speaketh of the falt of sinne now what is that to their Purgatorie forasmuch as by their opinion the pain is there suffered of those sinnes which they confesse are forgeuen in this present life But the Lorde meaning to cut of all hope of pardon from so haynous wickednesse thought it enough to say that it shoulde neuer bée forgeuen but the more to amplifie it hée vseth a diuision wherein he comprehendeth both the iudgement that euery mans conscience féeleth in this present life and the last iudgement that shall be openly pronounced at the resurrectiō as though hée shoulde haue saide Beware yée of malicious rebellion as of a most present damnation For hee that of set purpose shall endeuour to quenche the light of the holy Ghost shall not obtain pardō neither in this life which is geuē to sinners for their conuersion nor in the last day when the Lambes shall be seuered by the Angell of GOD from the Goates and the kingdome of heauen shal bée cleansed from all offences Matth. 5.25 As concerning the place of Matthew the fift it is euident that Christ ment there to shewe into howe many daungers and mischiefes they cast them selues that had rather obstinately pursue the extremitie of the Lawe than deale according to equitie and right to the ende to exhorte his Disciples the more earnestly to agréement with equitie 8 Where Paul saith that the things of heauen and earth and Hell shall bowe to Christ thereby is not ment the true godly worshipping but that there is a dominion geuen to Christe whereby all creatures are to bée subdued yea the very Deuill shall bée brought to acknowledge him their iudge with feare and trembling like as Paul expoundeth elsewhere As for the Machabées it is not in the number of the holy bookes Rom. 14.10.11 Rom. 5.15 2. Macha 12.43 and hée that thinketh best confesseth that his writing néedeth pardon and sayth plainly that they are not the Oracles of the holy Ghost The writer of the Historie did not referre that which Iudas did to be a price of redemption but that they might be partakers of the eternall life with the other faithfull that had died for their countrey and religion this was not without superstition and preposterous zeale But it is more folly to drawe a sacrifice of the lawe so farre as vnto vs perteineth forasmuch as we know that thinges doe ceasse by the comming of Christ that then were in vse 9 They haue an inuincible bulwark in Paul as they thinke 1. Cor. 3.12.15 but easie to be battered For Paul vseth a Metaphor when hee calleth the doctrines inuented by mens braines wood hey and stubble which so soone as they are cast into the fire consume and wast and cannot continue like as those doctrines cannot continue when they come to be examined Therefore to follow the true cause of his Metaphor and match the partes together with iust relation hee calleth the trial of the holy Ghost fire for euen as the nearer that golde and siluer are put into the fire so muche the surer proofe haue they of their goodnesse and finesse so the Lords trueth the more exactly it is wayed with spirituall examination so much the greater cōfirmation of credite it receiueth 10 In that that they say that it is an auncient vsage of the Church it cānot altogether be denied yet the old fathers did it both without the worde of God and to auoid reproch and of a peruerse zeale and an vnaduised lightnesse least they shoulde differ from publike custome and common ignorance and that which is sufficient to confute the thing it selfe they did it not without great doubting neither yet haue they doone so that by these their errours they coulde defende either their doinges or sayinges Finally many testimonies of the olde Fathers may bée alledged which will manifestly subuert al those praiers for the dead which are in vse among vs. The rest hee letteth passe in silence of set purpose From the 6. to the 10. Chapter Those things which hee disputeth of in these next fiue Chapters about the life of mā séeme to be heaped vp in this order that they may be referred to two principall pointes first that this one thing be confessed of al men that there is no Christian man which is not affected with a certaine singuler loue of righteousnesse Chap. 6. Moreouer as touching the rule wherein euery one ought to frame his life albeit the same séeme to be conteined in the next Cap. only yet all the rest that followeth belong vnto the same For those 2. which he teacheth to be performed of a Christian man séeing so hard matters are so sodenly taken hold of that in perfourming them he confesseth there requireth great patience Chap. 7. For this cause hee describeth the vtilitie of the crosse by a thing professed Cap. 8. And he calleth back to the meditatiō of a life to come Cap 9 And that which is not litle profitable to this matter he opēly sheweth how we should vse in this life the helpes therof least by any meanes we offend therein Chap. 10. Cap. 6. Of the life of a Christian man And first by what arguments the scripture exhorteth vs therevnto GOing about to speake of the life of a Christian man he sheweth in the very beginning for what cause he knitteth the same to the declaratiō going before of regeneratiō the is to say because the marke of regeneration is such that
in the life of the faithfull there shoulde appeare an agréement and consent betwene the righteousnes of God their obedience and so they shoulde confirme the adoption wherby they are receiued to be children then also hee expoundeth in what order he will speake thereof 2 The instruction of our life standeth of two partes as the scripture painteth it out to vs the first is that the loue of righteousnesse be powred into our mindes The other that wee may haue a prescript rule that may not suffer vs to goe out of the way in following righteousnesse In cōmendation of righteousnesse the scripture hath very many and very good reasons whereof séeing some are generall and some speciall hée describeth one generall héere two wayes First we must be holy because God is holy for when we were scattered abroad like straying shéepe and dispersed abrode in the maze of the world hée gathered vs togeather againe to ioine vs in one flocke with himselfe when wée heare mention made of our ioyning together with God let vs remember that holines must be the bond He admonisheth vs also to the end wée may be reckoned among the people of God that wée dwell in the holy citie of Ierusalem which as he hath hallowed to himself so it is not lawfull that that be vnholily profaned by the vncleannes of the inhabitants Psalm 35.8 Psal 15.21.23 bicause it is not méete that the sanctuary wherin he dwelleth should be like a stable ful of filthinesse 3 First he setteth down the other generall that is to say that we may bée made like to Christe secondly hée calleth to minde many speciall reasons if the Lord hath by adoption made vs children with this condition that our lyfe should resemble Christ the bond of our adoption or if we do not giue anew our selues to righteousnes we doe not only with most wicked breach of allegeance depart from our Creator but also forsweare him to be our Sauiour Mal. 1.6 Ephe. 5.1 1. Ioh. 3. 1 Heb. 10.25 1. Cor. 6 Ioh. 15.3 Col. 3. 1. Cor. 3 Sith God hath shewed him self a Father vnto vs we are worthie to be condemned of extreame vnthankfulnes if we doe not shewe our selues to bee children sith Christe hath cleansed vs with the washing of his bloud and hath made vs partakers of his clensing by baptisme it is not séemely that wée shoulde bee spotted with newe filthinesse sithe hée hath graffed vs into his bodie we must carefully take héede that we sprinckle not any spot or blot vppon vs that are his members sith he him selfe that is our head is ascended into heauen it behoueth vs that laying away earthly affections we do with all our heart aspire to heauē ward sith the holy Ghost hath dedicated vs temples to God we must endeuour that Gods glorie may be honourably set out by vs and must not doe any thing whereby we may be prophaned with filthinesse of sinne sith both our soule and our bodie are ordained to a heauenly incorruption and an vnperishing Crowne we must diligētly trauell that the same may be kepte pure and vncorrupted vnto the day of the Lorde 4 Those are not Christians which doe sauour of nothing lesse in their lyfe and manners Ephe. 4.20 then of Christ yea they reproch Christ wonderfully 5 Neyther doeth he acknowledge thē for Christians onely whose manners breath nothing but an absolute Gospel which notwithstanding is both to bée wished and laboured for of euery one but all those which in pure simplicitie haue a desire diligently to procéede in the way of the Lord. Cap. 7. The sum of a Christiā life where is entreated of the forsaking of our selues THe first degrée is Rom. 12.2 that man shall depart from him selfe and apply him selfe wholly to the obeying of God This renuing of mind all the Philosophers were ignorant of Rom. 23.8 Ephe. 4.22 Gal. 1.20 that they think that the gouernment of the minde is in all pointes most perfect 2 Therevpon followeth that other that we search not the thinges that are our owne but those thinges which bée according to the will of the Lorde and that make to the aduancement of his glorie But where so euer the first degrée doeth not goe before there eyther most filthie vices doe raunge without shame or els if there bée any spice of vertue it is corrupted with peruerse desire of glorie 3 Hée layeth a generall description thereof out of Paule Tit. 2.11 but suche as more playnely hée may diuide the whole into certayne speciall partes Paule to lose our myndes from all snares calleth vs backe to the hope of immortalitie admonishyng vs not to stryue in vayne because as Christe hath once appeared the Redéemer so at his last comming he shal shew the fruit of the saluation that he hath purchased and thus hee driueth away the entisements that blinde vs and make vs not to aspire as wée ought to the heauenly glorie yea he teacheth that wée must trauell as men being from home in this worlde that the heauenly inheritance be not lost or fall away from vs. Rom. 12.20 Phi. 2.3 4 The forsaking of our selues which is the first part doeth partly respect our neighbours but chiefly God But as concerning our neighbours it is harde because it commaundeth chiefly two things of difficultie 1. Cor. 4.7 that is to say that we preferre them before vs in honour that we faythfully employe our selues wholly to procure their commodities here he first entreateth thereof 1. Cor. 13.4 Heb. 15.16 5 And thē of the other and by what arguments the Scripture doeth exhort vs to the same part of our office Gal. 6.10 Luk. 17.3 Mat. 5.44 6 In perfourming these offices first there is required patience least we wax weary with well doing and by what arguments the same may be brought to passe that patiently we may honour and loue others although they eyther bée vnworthie or haue euill deserued of vs. 7 This is no mortificatiō til we fulfil the dueties of charitie although wée leaue none of them vndone but doe it of a sincere affection of loue for otherwise it is wont to happen that wée doe fill our dueties with arrogancie or with vpbrayding or we subdue him whome we haue done good vnto as bounde to vs or hauing discharged one kinde of duetie we think we are deliuered from the rest 8 The deniyng of our selues in as much as it respecteth God doeth chiefly frame vs to quietnes of minde and first in searching those things which belong to this present life where we must resigne our selues and all that we haue to the will of the Lorde and yelde him the affections of our heart to be tamed and subdued 9 Therevpon it foloweth that neyther we séeke euill gaines to enrich vs nor burn in immoderate desire of earthly thinges nor yet to be troubled Psal 13◠if the end answere not to our desires 10 Moreouer the quietnesse and sufferance which he hath
appeareth in men it is the effect of election Nowe if further cause bee sought Paul saith that God hath so predestinate yea and that according to the good pleasure of his will where he ouerthroweth whatsoeuer meanes of their election men do imagine in them selues for hée teacheth that whatsoeuer things GOD geueth towarde Spirituall lyfe they flowe out of this one Fountaine because God hath chosen whoÌ„ he would and ere they were borne hée had seuerally laid vp for them the grace which hée vouchsafed to geue them 3 The pleasure of GOD doeth so raigne in election 2. Tim. 1.9 that there may no workes come to be considered neither past nor to come If hée chose vs that wée might bée holy then hée chose vs not because hée foresawe hée woulde bée holy Ephe. 1.5 Iohn 15.16 for these two thinges are contrary the one from the other that the Godly haue it of election Rom. 11.35 that they bee holy and that they come to it by meane of workes The grace of God deserueth not to bée praised alone in in our election vnlesse our election bee frée but free it shal not be if God in electing his doe consider what shal be the workes of euery one Rom. â—6 11 4. 5 Moreouer hée prooueth the same out of the place of Saint Paule to the Romans 6 That which they accept that wee must not by these inferiour and small benefites determine of the summe of the life to come Rom. 9.15 he answereth that God minded by an earthly signe to declare the spirituall election of Iacob but the power of election belongeth 2. Tim. 2.19 not to the whole multitude but to the faithfull whome Paule calleth a people foreknowne where by that occasion he expoundeth what that foreknowledge or prescience of God is not speculatiue but actiue as they say Iohn 6.37.44 Iohn 17.9 7 Last of all he sheweth this same out of the worde of Christe himselfe that is to say that Christe did so make him selfe authour of election with his father that hee excludeth the worlde graunteth no man to excell in his owne power and labour 8 Against Ambrose Origen Hierome Augustine in tyme past which wrongfully thought of this matter hée coÌ„firmeth this same doctrine by the authoritie of Augustine who cited Ambrose also for this purpose Exo. 33.15 by a most strong reason out of Paule that is to say that the grace of God doth not finde men fit to be chosen but maketh them 9 Hée confuteth a certayne foolish cauill of Thomas of Aquine that the foreknowing of deseruing albeit it is not in déede the cause of predestination on the behalfe of the acte of him that doeth predestinate but on our behalfe it may after a certaine manner be so called that is according to the particular weying of predestination as when it is saide that God predestinateth glorie to man by deseruings because he hath decreed to giue to him grace by which hée may deserue glorie 10 That which they obiect that God shoulde be contrary to him selfe if hée should vniuersally call all men to him and receiue but a few electe he answereth that the promises of saluation are not without difference appointed to all men Amos. 4.7 Esai 54.1 Iob. 1.22 but particularly to the elect neither is this contrary the one to the other that he calleth all meÌ„ by outward preaching but giueth to a few the Spirite of repentance and Fayth and the same being expouÌ„ded in an other place that is to say in the Cap. 17. hée proueth by many testimonyes as well taken out of the Scripture as out of certaine Fathers Bernard sayeth friends doe seuerally heare to whome hée also sayeth feare not them small flock for to you it is giuen to know the mysterie of the kingdome of heauen Who bée those euen they whome he hath foreknowne and predestinate to be fashioned lyke to the image of his Sonne a great secret counsell is made knowne The Lorde knew who be his but that which was known to God is made manifest to men neyther doeth he vouchsafe to make any other partakers of so great a mysterie but the self same men whome he hath foreknowne and predestinate to be his Then hée concludeth The mercy of God is from eternitie euen to eternitie vpon them that feare him from eternitie by reason of predestination to eternitie by reason of blessed making the one without beginning Rom. 9.13 the other without ending 11 And so the foundation of predestination whether it be to life or to death consisteth not in workes but in the wil of God Cap. 23. A confutation of the slaunders wherewith this doctrine hath alway bene wrongfully burthened THeir modestie Rom. 9.20 Mat. 15.13 Rom. 9.22 which to driue enuy from God doe so confesse election that they deny that God hath forsaken any is ignorante and childish The better the same may appeare he sheweth that reprobation is from no otherwayes but from God Augustine sayth Contra. Iuli. Li. 5. Cap. 5. that where power is ioyned to sufferance God doeth not suffer but gouern with his power Againe hée sayeth when God of Wolues maketh shéepe hee doeth with a mightier grace refourme them that their hardinesse may be tamed Lib. de praede sanct Cap. 2. and therefore God for this cause doeth not conuert the obstinat because he doeth not shewe foorth in them the mightier grace which he wanteth not if he would shewe it foorth 2 Against this doctrine many things are wonte to bée obiected first there is cause why men shoulde charge God if he be angry with his creatures of whoÌ„ he hath not bene first prouoked by any offence and without their owne deseruing to predestinate them to eternall death to this he answereth in the foure next sections first séeing it was his wil there is no doubt but it was moste iust for the will of God is the highest rule of righteousnes not that hée woulde fayne to him an absolute or tyrannicall power Psal 51.6 but because hée is a lawe to him selfe and can not bée vnrighteous 3 Moreouer because the reprobate in that they are men are all in such sorte corrupted with sinne that they can noâ— be but hateful to God and that by mosâ— vpright reason of iustice in their owâ— consciences are so adiudged worthie oâ— eternall death that will they nill they they are compelled to acknowledge the cause of their damnation in theÌ„ selues howe so euer of set purpose they sometyme doe suppresse it and laye the fault vpon God 4 If against this answere they aryse as they are wont striuing that it is vnméete that they should dye in this their corruption séeing they are predestinate by the ordinance of God to the same corruption which is nowe alledged for the cause of damnation he sheweth how it may bée aunsweared out of the place of Paule Rom. 9.20 Pro. 21.10 1. Tim. 5.22 that the reason of
Gods righteousnes is higher then that it is either to be measured by the measure of man or comprehended by the slender capacitie of mans witte 5 This same he confirmeth by Augustines authoritie setteth it out with an excellent confirmation Augustine sayeth Thou being a man séekest an answere at my hande and I also am a man therefore let vs heare him that saieth O man what art thou Better is a faythful ignorance then rashe knowledge Séeke merits thou shalt find nothing but paine O depth Peter denyeth the théefe beléeueth O depth séekest thou a reason I wil tremble at the depth Reason thou I will wonder Dispute thou I will beléeue I sée depth but I reach not the bottome Paul rested because he found wondering He calleth the iudgementes of God vnsearchable and art thou come to search them Hée sayeth that his wayes are impossible to be traced out doest thou trace them With procéeding further we shall nothing profite c. 6 Their seconde obiection is when they demaund why God should impute those thinges for sinne to men whereof he hath by his predestination layd necessitie vppon men Pro. 16.4 whome that he may fully satisfie hée bringeth foorth two answeres and reiecteth he approueth the third taken out of Valla. 7 It was decreed of God that man shoulde perish by his falling away this he confuteth by two reasons and the authoritie of Augustine Augustine sayeth Ad Laurâ—nâ— we must holsomely confesse that which we most rightfully beléeue that the God and Lorde of all things which created all thinges very good and foreknewe that euill thinges should spring out of good and knew that it more perteyned to his almightie goodnes euen of euill thinges to doe well then to suffer them to be euill that he so ordered the lyfe of Angels and men that in it hée might first shewe what frée will coulde doe and then what the benefite of his grace and iudgement of iustice coulde doe 8 Neither did God onely permit this thing but also willed it and appoynted it neither yet doth this necessitie wherwith they be bounde by Gods predestination make them excused Gen. 1 3â— séeing it is nothing els but a dispensation of the righteousnes of God which is hidden in déede but yet without faulte And man deserueth eternall death not by Gods creation but by his owne willing corruption 9 This answere may suffice to take away not only all reason but also all coulour of gainesaying howsoeuer impietie doe grinde and murmure 10 That which in the thirde place they obiect that by this doctrine of predestination doeth followe that there is with God acception of persons hée answereth two wayes first by enterpreting what acception of persons is secoÌ„dly shewing that there is no contrarietie herein By the name of person is signified not a man but those thinges which being séene with eyes in man are wont to procure either fauour grace and dignitie Act. 10.34 Rom. 2.10 Gal. 3.28 or hatred contempt and shame as riches wealth power nobilitie office country excellency of beautie and suche other on the other side pouertie neede basenesse vilenesse contempt and such lyke Where God choseth one man refusing an other this commeth not of respecte of man but of his mercy alone which ought to haue libertie to shew foorth and vtter it selfe where and when it pleaseth him 11 Hée wipeth away the confirmatioÌ„ which they alledge for their opinion not only by reason but also by the authoritie of Augustine Epist 106. dâ— praede gra whose words are these Sith in the first man the whole masse of mankinde fell into condemnation those vessels that are made of it to honour are not the vessels of their own righteousnes but of the mercy of God and where as others are made to dishonour the same is not to be imputed to vnrighteousnes but to iudgemeÌ„t That to those whome hée refuseth God rendreth due paine to those whome he calleth he giueth vndeserued grace that they are deliuered from all accusation after the maner of a Creditor in whose power it is to forgiue to the one aske of the other Therefore the Lorde also may giue grace to whome he will De bono Persâ— Cap. 12. because he is mercifull and giue it not to all because he is a iust Iudge He may by giuing to some that which they doe not deserue shew his frée grace and by not giuing to all declare what all deserue for where as Paul writeth Rom. 11.31 that God enclosed all vnder sinne that hée might haue mercy vpon all it is therewithall to be added that he is dettor to no man because no man first gaue to him that he may require the like of him 12 That which they obiect in the fourth place that all carefulnes and endeuour of well doing falleth away whyle the doctrine of predestination standeth Ephe. 1.4 it is not true although certaine Hogges wallowe them selues by that coulour in their filthinesse 1. Thes 4.7 Ephe. 2.5 13 The same also is very néere this that they maliciously slaunder that this doctrine doeth subuert all exhortations to liue godlily howe false it is he manifestly sheweth out of Augustine 14 The order of true teaching must so be tempered that offence bée wisely auoyded so farre as it maybe lawfull Cap. 24. That electioÌ„ is stablished by the calling of God but that the reprobate doe bring vpon them selues the iust destruction whervnto they are appointed IN this Chapter there are two parts Rom. 8.29 Rom. 8.15 yea he plainly sheweth the argument it self in the first wherof hée treateth of the elect froÌ„ the 1. to the 11. In the last of the reprobate from the 12. to the 16. 1 This election which otherwise God hath hidden with him selfe he doeth at length disclose it by his calling and in the same is nothing to be required besides the frée mercyes of God that is as he hath fréely chosen them whom hée woulde so doeth he fréely call whome he hath chosen Euery one that hath heard of the Father and hath learned commeth to me but there is none that heareth and learneth of the Father commeth not to mée for if euery one which hath heard of the Father Aug. de praedest sanct Cap. 8. and learned commeth truely euery one that commeth not hath not heard of the Father nor learned for if he had heard learned hée wold come This grace which is secretly giueÌ„ to the hearts of men is receiued of no hard hart for it is therfore giueÌ„ that the hardnes of hart may first be taken away when therfore the father is heard wtin he taketh away the stony hart giueth a fleshy heart for so he maketh the children of promise and vessels of mercy which hée hath prepared to glorye Why therefore doeth he not teache all that they may come to Christe but because all whom hée teacheth by mercy he teacheth whome he doeth not teach by