that the Church may adde some things to the Apostles writings and whatsoeuer the Church teacheth and decreeth is without controuersie 16 Examples which they vse for confirmation of the first one for baptisme of Infantes an other that the Nycen Councell pronounced that the Sonne is consubstantial with the Father doth helpe them nothing in this matter Cap. 9. Of Councels and their authoritie HEere because he is somewhat more rough it is not eyther because hée woulde diminishe the authoritie of the olde Councels or for that he is afrayde of them as though they made for the aduersaries side and were against vs. 2 From whence the Councels haue their authoritie that is Mat. 18.20 if they be gathered together in Christes name and what it is they are not gathered together in Christes name which casting away Gods commaundement wherein he forbiddeth to adde and take from it decrée what they will God requireth of the Prophets to teach out of his mouth 3 Against them which the more they affirme their tyrannie by counsels they thinke there remaineth no trueth in the Church Esai 56.10 vnles it be among the Priests first it is shewed that the Pastours among the Israelites were voide of the Spirite of knowledge and trueth 4 Moreouer in the newe Testament it was foretold that our age should not be frée from that euill 5 Not that he woulde euery where and that rashly without any choyce diminish the authoritie of Ministers but that no man be ignorant Ier. 18.18 al are not Pastors which bragge them selues to bée Pastors as the Papists do which prepare them selues against the truth saying as the Prophet mentioneth Come we will imagine c. 6 An other thing also which they imagine to the same ende that the Church can not stande Ier. 4.9 Eze. 7.26 vnlesse it shewe her selfe in generall councels it is shewed by examples first out of the old Testament that notwithstanding it may erre from the trueth 7 Moreouer out of the newe Testament Ioh. 11.47 2. The. 2.3 in the councel which the Scribes and Pharisies held against Christ 8 There is no absolute power to bée graunted to Councelles because they haue brought foorth many thinges very wickedly and in what state and condition they are to be counted according to Augustine 9 Councelles haue bene disagréeing from Councels as is proued by the examples of Constantinople and Nicen about Images of Calcedon also and the second of Ephesus about the impietie of Eutyches 10. 11 Some infirmitie maye bée founde in the purer Councels and they such as therin may be gathered that they are not so gouerned by the holy Ghost but that some thing happeneth to them according to the manner of men least we giue too much credite to men 12 The Romanistes are miserably deceiued when they resorte to that extreme miserable shift that although the men them selues be blockishe in wit and counsel and most wicked in minde and will yet the worde of God remayneth which commaundeth to obey rulers but the rulers ought to take no more vppon them than Iosua had they shall therefore be spirituall rulers to vs that bowe not from the Lord neither on the one side nor to the other as for the false rulers wee néede not Ier. 23.16 Mat. 7.15 neither ought we to obey 13 That which is hitherto spoken doeth chiefly tende to this ende to shew howe muche the authoritie of Councels is of force in the former Chapter of doctrine 1. Cor. 14.29 that is in erecting new doctrines but nowe hée sheweth what force they haue in the last that is in the interpretation of the Scripture 14 To whome although hée graunt very muche herein yet he denieth that the Romanists can ouercome the which they woulde whether they belong to interpretatiō or approbation of Scripture Christe commaunded all shoulde drinke of one Cupp Mat. 26.26 1. Tim. 4.1 but the Councel of Constance forbadde it and willed the Priest only to drinke of it Paule calleth the forbidding of mariage Hebr. 13.4 the hypocrisie of Deuils and pronounceth it holie among all men but they forbid it Cap. 10. Of the power of making lawes wherin the Pope and his haue vsed a most cruell tyrannie and butchery vppon soules FIrst he treateth as it were generally of humane restitutions from the first to the eight secondly of Papisticall ceremonies from the nineth to the six twentie thirdly of good and lawful from the seuen twentie to the two and thirtie 1 Nowe in that hée entereth this disputation whether it is lawfull for the church to binde consciences by their lawes Mat. 23.6 this is the state of the question to contende against Ecclesiasticall traditions lately brought in not the politike lawes 2 Which although they fayne them to be lawes of libertie a swéet yoke a light burden yet indéed they are not only harde but also impossible to be kept Paule durst not laye any snare vppon men at all 1. Cor. 7.25 for he sawe what a wound of consciences woulde thereby procéede 3 But the better to expounde this question first hée sheweth what a conscience is Rom. 13.1 which is also bounde with politike lawes the definition may be gathered of the proper deriuation of the worde as when the mynde doeth conceaue the knowledge of thinges it is sayde to knowe so when we haue a féeling of Gods iudgement as a witnesse ioyned with them which doeth not suffer them to hide their sinnes but they brought accused before the Iudgement seate of God that feeling is called conscience for it is a certayne meane betwéene God and man Rom. 2.15 4 And as workes haue respecte vnto men so the cōscience is referred to God this he excellently painteth out by two examples 2. Tim. 1.5 so that conscience is nothing els but the inwarde purenesse of the heart 5 But séeyng hée will not haue consciences tyed with such humane lawes hée sheweth in what sense Paule teacheth that wée muste obeye Magistrates for conscience sake distinguishing betwéene the generall and the speciall 6 But comming to the questiō where agayne hée sheweth more plaine what the state of the question is he denieth that the Bishoppes are appoynted law makers ouer the faythfull that may of them selues prescribe a rule to lyue by or compell to their ordinances the people committed to them 7 Séeyng the Lorde hath contained Iam. 4.12 Esai 35.22 in his lawe the perfecte rule of well liuing and for two causes doeth kéepe it to him selfe only to be our lawe maker and therefore hée is the King of soules to whom belongeth the power to saue and destroy Iam 4.12 Esai 33.22 8 Which seuerally hée expoundeth more at large that by consideration of both he may teach that suche constitutions of men are contrary to the worde of God The first of them is that his will may be a perfect rule of all righteousnes and holines this Paul vseth in
in his workes neyther doeth hée as yet speake of the knowledge of a Mediator but of a Creator only as aboue said Cap. 2. sect 1. 2 That is to say eternall and good Ez. 34.6 Psal 145.3 Iere. 6.24 Mea sententia c. which worketh mercy iudgement and iustice in trueth And to no other ende is that knowledge of God set forth vnto vs in the Scripture then that therby we should learne feare and fayth Abac. 2. 3 The scripture to the ende to direct vs to the true God doeth expresly exclude all the Gods of the Gentiles but the Idolaters them selues haue acknowledged after a sorte the vnitie of God Cap. 11. That it is vnlawfull to attribute vnto God a visible forme and that generally thei forsake God so many as doe erect to them selues any Images THe glory of God is corrupted with wicked falshood so oft as any shape is fayned to represent him Exod. 20.4 neither doth GOD make accompt whether the Image of man or any other creature as though the one would more the other lesse agrée but he refuseth all without exception 2 This hée proueth Deut. 4.10.12.18 Esai 40.18 41.7 45.9 Actes 17.19 3 That which may be obiected Deut 4.11 Exod. 30.3.13 Exod. 25.17 Esay 6.2 that God sometimes exhibited the presence of his Godhead by certaine signes and set foorth his mercie seate with Cherubims also openly shewed men of his incomprehensible inuisible essence doth truelie make nothing for Images 4 For confirmation of this matter Psalm 115.5 13.5.15 Esay 44.15 10.21 2.8 31.7 57.10 Ose 14.4 Mich. 5.13 Psalm 115.8 an argument is drawne from the matter of Idols neither yet are the Grecians lesse deceaued which thinke they haue well discharged themselues if they graue not God whilest in painting they doe more licentiouslie outrage than any other nation 5 That which they are woÌ„t to obiect out of Gregorie that images are laiemens bookes howe vaine and foolish it is he sheweth by diuers argumentes Iere. 10.8 Aba 2.18 the first is taken from the authoritie of the scripture which teacheth that it is vaine and lying whatsoeuer men learned by images concerning God 6 The other is taken from the testimonie of certain Fathers and of Varro the Ethnike Lib. de ciuit Dei Cap. 9. â—1 Augustine alleadgeth out of Varro and confirmeth it with his owne assent that they which firste brought in the Images of the Gods both tooke away the feare of God and brought in errour 7 The third of the corrupted excesse more then whoorish apparrell of the images insomuch that the Papistes if they had anie honest shame coulde not further contend that they were bookes of any holinesse The last is from the circumstances of the place For howesoeuer it may be graunted to Gregorie that in some places images were lay-mens bookes yet this is not the way to teach the faithfull people in holy places where the preaching of the worde and administration of the sacraments ought to take force Galat. 3.1 8 Héerevpon he passeth to the beginning of Idols Sapi. 14.15 which he wil not graunt did issue out of that fountaine which the booke of wisdome speaketh of but of mans blinde infidelitie because they thought God was not with theÌ„ Gene. 31.19 Ios 24.2 Exoâ— 31.1 vnlesse they behelde some bodily signe of his countenance which should be a witnes to them of Gods presence 9 After suche inuention was forged by by foloweth worshipping and that necessarily but yet after a diuers sort For some worship the Idoll because they ascribed to theÌ„ some diuinitie But some that by them they might passe ouer all their worship to GOD himselfe whose signes they woulde haue them to be Both these kindes of worship are abhominable and therfore the Papistes are most filthily deceaued 10 It is shewed by manie reasons that the Papistes for this cause are to be reprehended 11 That they either can escape froÌ„ their olde distinction of Dulia and Latria seruice worship first it is shewed by the signification of the worde Moreouer howesoeuer they contend in woordes yet is there no difference at all in substance which onlie wée séeke for 12 Yet he is not so superstitious that he thinketh no images may be suffered at all but the maiestie of God chieflie which is far aboue the sense of our eies ought not to be abused with vncomelie deuised shapes but those things onelie whereof our eies are culpable of this sort images are either historical or personall onlie the first of these hath some vse in teaching the other bringeth nothing but delight 13 But Images ought not to be set in the Churches no not those that are historicall truely as is prooued by two argumentes drawne from the vnprofitablenesse and vncomelinesse thereof Augustin saith that images do more auail to bow down an vnhappy soule by this that they haue mouthes In Psal 11â— eyes eares and féete then to amend it by this that they neither speake nor sée nor heare nor goe 1. Iohn 5 1â— and therefore Iohn willed vs to beware not onelie of worshipping of Images but onelie of images themselues 14 But because the Papists brag so greatly of the Nicene Councell which was holden by the commaundement disposition of Irene the Empresse hée sheweth first by howe foolishe arguments images were first placed in the Church The first was Shew me thy face because it is beautifull another was to proue that Images shoulde be set vpon Altars No man lighteth a candle and putteth it vnder a bushell an other is The light of thy countenance is sealed vpon vs with diuerse other most vnsauorie follies 15 Moreouer they haue commanded them to be worshipped And so those reuerend fathers did discredite theÌ„selues by either so childishlie handeling or so vngodlie and foulie tearing the scriptures as the worshipping of Pharao and the rod of Ioseph the piller that Iacob set vp which cannot be founde in the scripture Againe worship his footestoole worship his holy hill All the rich men of thy people shal worship thy countenance 16 Lastly he sheweth into what diuelish madnens signes of vngodlines all men are faln no man at all reclaiming backe againe doubtlesse most wicked patrons of a wicked cause * Constantius byshop of CoÌ„stance in Cyprus professeth as much reuerence to images as to the holy Trinitie which geueth life And Iohn the legat of the East parts affirmed that it were better to bring all the Brothel houses into the citie then to denie the worshipping of images It was decréed that worse then all heretikes or the Samaritans and worse then Samaritans were the enimies of images Cap. 12. That God is seuerally discerned from Idols that he may be only and wholy worshipped SO oft as the Scripture affirmeth that there is but one God it striueth not for the bare name but with all commaundeth this that whatsoeuer belongeth to the Godhead
present hand this he sheweth by examples and alteration of the times of the yéere 3 Then also that God doth claime and will haue vs geue him an almightinesse which we ought to imagine not such as the sophisters doe faine vaine idle and as it were sléeping but awaking effectuall working and busied in continual doing neither such a one also as is onelie a generall beginning of a confused motion Psalm 215. â— as hee woulde commaunde a riuer to flowe by his appointed chanels but such a one as is bent ready at his particular moouings And so al they that would include Gods omnipotencie within the influence of nature Psalm 8.3 Iere. 1â— 2 doe both defraude God of his glory and depriue them selues of most profitable doctrine which bringeth double fruite 4 The better to confute this letting passe the madde errour of Epicures and other like hee dealeth with them which onlie graunt a generall prouidence of God or at leastwise doe restraine it to certaine particular Actes shewing that God doth not idlely beholde from heauen what is doone in the worlde but guideth all thinges holding as it were the sterne and so is appliable to rule euery euent that nothing can happen by chaunce Gene. 22.8 Heb. 1.3 Psalm 146.9 but by Gods determinated counsell 5 This he expoundeth prosecuteth confirmeth 6 Now hauing talked of the singular prouidence of God Hie. 10.23 Pro. 20.24 Exod. 21.13 Psalm 75.7 which is occupied in thinges without life he goeth to that which putteth foorth it selfe in gouerning of mankinde proouing that both euery action of all men and varietie of euery state is by Gods special determination Exod. 19.13 Iona. 1.6 Psal 10.4 â—07 25 7 And also the very particular successes are generally witnesses of Gods singular prouidence for they are such as neuer arise without Gods speciall commaundement as when hée woulde cast Ionas into the Sea hee sent out a winde to raise vp a tempest 8 Neither is this doctrine all one with the opinion of the Stoikes about Fatum or destinie For he doth not as the Stoikes do imagine a necessitie by a certaine perpetuall knot entangled order of causes which is conteined in nature but hée maketh GOD the Iudge and gouernour of all thinges who now executeth by his power that which in time past he had decréed in his wisedome and so with God nothing doth happen by fortune or chaunce and chance fortune are Heathen wordes as by Basilius Magnus and Augustine appeareth 9 Yet this doth not hinder that according to the manner of men Iohn 14.5 1. Sam. 6.9 1. Sam. 23.26 it may neither bée saide nor be in many things both chaunce and happening Because the order reason end and necessitie of those thinges which happen doth oftenlye hid in Gods counsell and commeth not vnder mans knowledge Such is the reason of the happening of thinges to come as is shewed by most cleare examples Cap. 17. Whervnto and to what ende this doctrine is to be applied that wee may be certaine of the profite thereof IN this Chapter there are two parts whereof in the former hée deliuereth the doctrine from the first to 11. in the last he taketh away two obiections froÌ„ the 12. to the 14. As touching the doctrine although in the beginning of the first sectioÌ„ he set down thrée things yet he doth it not to this end to assigne to euery one his proper place in the handling therof which therefore I shew that no man shoulde looke for that and so make his labour wéerisome to him but only as it were to drawe out all that he hath gathered together as it were out of a fountaine whatsoeuer afterwarde he shall disputâ— of in the former part of the Chapter 1 Although the causes therof which happen are hidden froÌ„ vs yet is it not méete that wee shoulde thinke mans matters to bée turned and whirled about with the blinde sway of fortune and be stirred vp to murmure against GOD Psalm 40. â— Iob. 9.3 as though he did rashly cast all mens matters hither and thither but wee shoulde reuerence his secret iudgements and rest vpon his will as vpon a most iust cause of all things 2 Neither doeth that hinder which some obiect that it is wicked Psalm 36.8 Rom. 3.11.35 Deut. 29 2â— Iob. 26.14 that in gouerning the worlde we imagine an other will in God after his secret iudgements then is declared vs in the Law and the Gospell for wée must distinguish betwéene the wisdome that abideth in God and the manner to be wise which he prescribeth to men 3 Yet this doctrine doeth neither maintaine their impietie that lay the fault of their wickednesse vppon God nor yet their arrogancie which leaue it in the middest 4 And that this may the better appeare Prou. 6. â— séeing al those things which they are wont to obiect against this point of doctrine may be referred to the time to come or time past first as touching things to come hée sheweth that mens deliberations doe agrée with Gods prouidence The heart of man saith Solomon purposeth his way but the Lorde doth direct his steppes meaning that wee are not hindred by the eternal decrées of god but that vnder his will we may both prouide for our selues and dispose all things belonging to vs and that is not without a manifest reason for hée that hath limitted our life within appointed boundes hath therwithal left with vs the care thereof hath furnished vs with meanes and helpes to preserue it hath made vs to haue knowledge before hande of daungers that they shoulde not oppresse vs vnware hée hath geuen vs prouisions and remedies 5 Moreouer as touching thinges past their reasoning is vnsauorie and foolishe which woulde haue wickednesse too bée vnpunished in the authours them selues because they are not committed without Gods disposition 6 Such therefore is Gods prouidence that the mediation thereof may easily shake away all cauillations or frantike errours Psalm 55 2â— 1. Pet. 5.9 Zach. 2.8 Esay 26.2 Matth. 10.29 and also bringeth to passe that whosoeuer is munited héerewith can attribute nothing to fortune But much more whether hée haue to doe with men or with other creatures on both sides hée doubteth not but Gods prouidence doeth waite to preserue him 7 Moreouer being sufficiently persuaded of Gods goodwill towards him hée also adioineth those testimonies Exo. 3.21 3. King 22.20 2. Sam. 17.7 Iob. 1.12 which teache that all men are vnder his power whether it bée to winne theyr mindes to GOD his will or to restraine theyr malice that it may doe no hurt of which sorte some examples are recited And so being likewise persuaded of his power also first whatsoeuer doth prosperously happen hée ascribeth that wholie to be receiued of God 8 And also if any aduersitie hapened Gen. 45.8 Iob. 1.21 2. Sam. 16.10 Psalm 38.10 Ephe. 6.12 by and by also woulde hée héere lift vp his minde to GOD
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
Tim. 4. â— Where Paul calleth the Gospell the doctrine of Fayth hée compareth Fayth against those terrors wherwith the conscience shoulde be troubled and vexed if saluatioÌ„ were to be sought by works Againe all the promises that we here and there finde in the law concerning frée forgiuenes of sinnes wherby God reconcileth men to him self are accompted partes thereof 3 Here we must take héede of the deuilish errour of Seruetus which vtterly abolisheth the promises Rom. 8.24 Col. 8.27 as if they were ended together with the law and that by Fayth of the Gospell there were brought vnto vs the accomplishment of the promises 1. Tim. 4.8 2. Tit. 1.1 2. Cor. 7.1 as though we shoulde otherwise wholly enioy Christ but so farre as wée embrace him cloathed with his promises although Christ offer vnto vs in his Gospel present fulnesse of spirituall good thinges yet the enioying thereof lyeth still vnder the kéeping of hope till beeing vncloathed of the corruptible fleshe we be transfigured into the glory of them that goe before vs. 4 And hereby also is their error conuinced Rom. 1.16 which do otherwyse neuer compare the lawe with the Gospell but as they compare the merits of works with the frée imputation of righteousnesse Mat. 11.11 Ioh. 1.23 Mal. 4.5 Iob. 5.35 5 Iohn Baptist obteyned an office which was a meane betwéene the Prophets and Apostles Cap. 10. Of the lykenesse of the newe and olde Testament HE iudgeth that in the meane tyme we must looke because of Seruetus and certaine Anabaptists and what resemblaunce and what diuersitie that couenaunt hath which the Lorde made with the Israelites in the old tyme before the comming of Christ and what couenant he hath nowe made with vs since Christe hath béene openly shewed 2. 3 First he teacheth the same in generall that is that they are all one in matter and substaunce but diuers in administration but that the matter may be more playne hée seuerally speaketh of both first Rom. 1.2 3.21 Eph. 1.13 Col. 1.4 1 Thes 2.14 Rom. 3.19 hée prooueth that there are thinges wherein in all points they doe agrée The first is that the olde Testament as well as the newe did not only belong to the carnal wealth and felicitie but much more to the hope of immortalitie and lyfe to come 4 The which being constituted Ioh. 8.5.6 Heb. 13.8 Lu. 1.5.4.7.2 the other two folow of them selues that is to say that both stood vpon the frée mercy of God and also was confirmed by the meane of Christ 5 But séeing that the two last depend of the first he standeth to the end of the Chapter in prouing the same only And first he proueth the same by the testimony of the Apostle which reasoneth with a lyke signification of Sacramentes â— Cor. 10.3 that their estate was lyke vnto ours â—ob 6.49 6 And because many to mocke this argument are wont to obiect that which Christ sayeth Your Fathers did eate Manna in the Wildernesse and are deade neuerthelesse but they that eate his fleshe shall neuer dye Hee sheweth that this place doeth make nothing agaynst him For Christe tempereth his talke somewhat according to their capacitie because they desired onely to be fedde with the food of their belly but cared not for the meate of the soule desiring him that he woulde approue his power with miracles as Moses did in the Wildernesse who obteyned Manna from heauen but hée answered that hée is the minister of a much higher grace in the communion whereof the carnal féeding of the people which alone they so muche estéemed ought of right to be nothing regarded but Paule because he knewe that the Lorde when hée had raigned Manna from heauen did not onely powre it downe for the â—éeding of their belly wherevnto they had respect but also did distribute it for a spiritual mysterie to be a figure of the spirituall quickenyng that is had in Christe did not neglect that parte as most necessary Wherevppon it foloweth that the same promises of eternall and heauenly lyfe which now the Lord vouchsafeth to graunt vnto vs 1. Pet. 1.23 Esai 11.6 were not only coÌ„municated vnto the Iewes but also sealed with the spirituall Sacraments 7 Moreouer out of the old TestameÌ„t that so the aduersaries may more certeinly be conuinced First Leu. 26.12 Psal 144.15 Psal 33.12 Aba 1.12 Esai 33.21 Deu. 32.29 Leu. 26.12 Exo. 6.7 because such effectuall force of lyfe is in the worde of God that whosoeuer God vouchsafeth to be partakers thereof he separateth them into hope of eternall life 8 Moreouer by the wordes of the couenant that God promiseth that he wil be their God they shall be his people He did not declare that he would be a God to their bodies onely but principally to their soules But soules vnlesse they be ioyned to God by righteousnes remain estraÌ„ged froÌ„ him by death but let that ioyning be preseÌ„t it shall bring euerlasting saluation with it â—en 17.7 Ex. 20.6 3.6 Mat. 22.23 Luk. 20.32 Deut. 33.3 9 That hee doeth not onely promise that he will bee their GOD but hée doeth also promyse that he will be so for euer 10 Fourthly that the Lord did exercise our fathers with euery kinde of teÌ„ptation that they should not hope that they should receiue their blessing in this lyfe but that they might know that a better life was layd vp for them Gen. 3.17 Gen. 4.8 and leauing the earthly life should meditate vpoÌ„ the same This he sheweth by many examples first of Adam Abell and Noe. 11 Moreouer of Abraham Gen. 12 1â— 12 Thirdly of Isaak Iacob Gen. 26.35 28.1.5 29.20 31.23 32.11 35.16 37.35 Ge. 34.2 35 12 Ge. 36.18 42.32 Ge. 47.9 13 Wherby he concludeth that they looked for the accomplishmeÌ„t of the lords promises not in the earth but in place elswhere Heb. 11.9 Gen. 47.9 for that cause they haue shewed that this life was nothing but a pylgrimage and they greatly estéemed the buriall of the land of Canaan both which was a figure of eternall felicitie 14 Fiftly that by the example of Iacob so much desiring the birthright Gen. 49.18 Num. 23 1â— Psal 34.22 it may appeare that all they had the felicitie of the life to come set before them in all the studies of their lyfe and not only the Saints but also Balaam him selfe wanted not a tast of such vnderstanding 15 Sixtly that Dauid him selfe promised him selfe so great and excellent things from the Lorde Psalm 39.13 Esay 51.6 who notwithstaÌ„ding wil haue this life to be nothing els but vanitie whervpon it foloweth that he hath his felicitie laide vp in an other place and loketh for that saluation which is ioyned with gods eternitie 16 Seuenthly that ye may no otherwise take that which here and there he speaketh of the prosperous successe of the faithfull Psalm 97.10
Psalm 112.7.9 but as they may be applyed to the open shewing of the heauenly glory Séeing héere they are oppressed with all kinde of euill 17. 18 And in this sense haue all the faythfull receiued these promises Psalm 17.15 Iob. 21.13 Psal 49.7 Prou. 10.7 that they might lift vp their eyes to Gods Sanctuary wherein they had that layd vp in store 2. Sam. 29. Eze. 2. l. 10.33 which appeareth not in the shadow of this present life 19 Eightly that Iob hath openly disputed hereof Iob. 1◠25 neither can any man here carpe and say that these were the sayings but of a fewe and for that cause it cannot plainely bee prooued héereby that such doctrine was not among the Iewes receiued which how foolish it is he sheweth 20 Last of all if I come downe to the latter Prophetes the victorie is very easie because howe much the néerer it drue in processe of time to the ful performance thereof with so much greater increasments of reuelation he did day by day more brightly shew it but chiefly if this one thing be obserued that so oft as the Prophets do call to mind the blessednes of the faithful people it was not to the intent they should search the same in this present life but that in temporall benefites as by certaine portraitures they should conceaue such in their mindes as might rauish them out of the elementes of the world and the age that shall perish 21 This he plainely sheweth by one example taken out of Ezechiell of the drye bones which serued to correct their incredulitie at the time Eze. 37.4 Esay 26.19 to shew howe farre the power of the Lorde extended beyond the account of the people 22 There are also some places in the Prophetes that without any couering doe shewe the immortalitie to come Esay 66.22 Dani. 12.1 that is prepared for the faithfull in the kingdome of God 23 The conclusion of the whole chapter where againe are alledged certaine testimonies of scripture for a more fuller confirmation Matth. 8.12 Acts. 3.29 2. Cor. 3.14 as well the Saduces as the Iewes are reprehended Cap. 11. Of the difference of the one testament from the other THere are fiue differences betwene the olde and the newe Testament which rather belong to the manner of ministration then to the substance of them The first was that in the olde testament the Lorde exhibited shewed the heauenly inheritance to bée viewed and tasted of vnder earthly benefites but nowe hée straightly directeth our minds to the same forsaking such inferiour helpes Gal. 4.1 2 This doeth better appeare in a similitude which the Apostle hath put of a young heire within age which being not able to gouerne him selfe followeth the guiding of the Tutor to whose custodie hée is committed The same inheritance was appointed them that is appointed vs the same custome was among them but whereof the age was childish Gene. 15.1.10 Psal 37.26 Psalm 106.5 Iob. 18.17 therefore the Lorde kept them vnder his scholing that hee gaue them not the spiritual promises so naked and openly but as it were shadowed with earthly promises 3 And for this cause the fathers estéemed this life and the blessing thereof sometime of great price 4 The difference is that the olde testament Psalm 110.4 Heb. 7.11 Matth. 26.20 while it shadowed all thinges in Ceremonies in the absence of the trueth it did shewe only an image and shadowe in stéede of a bodie but but the newe Testament geueth the trueth present and the sounde body it selfe 5 And herevpon it commeth to passe that we are saued by the scholing of the lawe to bée led vnto Christ Gal. 3.24 Matth. 11.13 Col. 1.9 6 Neither doth that make against vs that there can scarcely any one be found in the Christian Churche that in excellency of faith Matth. 13.17 Luke 10.13 1. Pet. 1.2 may bee compared with Abraham or that the Prophetes excelled in such force of spirite that euen at this day they lighten the whole worlde withall 7 The third difference is that which is taken out of Ieremie Paul Iere. 31.31 2. Cor. ◠5 of putting the law of God in the bowels of the faithfull and writing those things in their heartes whereof he generally entreateth first 8 Then he compareth euery thing by it selfe by péecemale where also you may finde a good and substantiall comparison betwéene the Law and the Gospell The olde is literall because it was published without the effectuall working of the spirite the new is spirituall which the Lord hath spiritually engrauen in the hearts of men The olde lawe is deadly because it can doe nothing but wrap mankind within the curse The newe is the instrument of life bicause it deliuereth from the curse and restoreth into fauour with GOD. The old law is the ministerie of damnation because it condemneth all Adams children of vnrighteousnes The new is the ministery of righteousnesse because it reuealeth the mercy of God by which wée are made righteous 9 The fourth difference is that the scripture calleth the olde Testament Rom. 8.18 Heb 12.18 Gal. 4.21 the testament of bondage for that it engēdereth feare in mens mindes but the newe is called the Testament of libertie because it raised them vp to confidence assurednes When the same is shewed by thrée arguments he wipeth away the obiection 10 Those thrée last differences are comparisons of the Law the Gospell but the first is farther extended that is to the promises which were shewed before the lawe which hée sheweth out of Augustine are not to be reckoned vnder the name of the olde testament seeing they which had them were directed to the mediator as also the Fathers which afterward liued vnder the old testament Augustine had regard to the saying of Ierome Paule where the old lawe is seuered from the worde of mercy and grace Iere. 31.31 2. Cor. 2.3.4.5 Matth. 11.13 Our Sauiour Christ doeth make distinction betweene the clearenesse of the Gospell and the darker distribution of the word that went before 11 The fift difference that the olde Testament did belong to one people only Deut. 31.8 Acts. 14.16 The newe Testament to all men For he suffered other nations to walke in vanitie as though they had not any entercourse or any thing to doe with him neither did hee to helpe their destruction geue them that which was only the remedie namely the preaching of his word Israell was then the Lords sonne his owne darling other were strangers Israel was knowne to him receaued into his charge protectiō other were left to their owne darknes Israell was sanctified by GOD other were prophane Gal. 4.4 Ephe. 2.14 Psalm 2.8 Israell was honored with the presence of god other were excluded from comming nigh to him tyll the fulnesse of time Phi. 2.9 Matth. 15.24 Col. 10.11 12 By occasion whereof he ioineth rather a substantiall than an
of Gods word that the zeale of Fayth doeth enforce vs beyonde our bondes into some vice as Sara Rabecca and Isaac I see not why Iacob should not be reckoned among those of whome looke lib. 2. Cap. 10. sec 14. whose fall and weakenesse did darken Fayth but not put it cleane out yet wée in the meane space are admonished not to despaire although it bée neuer so little from the worde 32 The fifte member is that hée concludeth all the promises in Christ which he proueth by this means Ther is no promise which commeth not of loue but there is no loue but in Christe therefore there is no promise but in him Mat. 3.17 Ephe. 1.6 Ephe. 2.14 2. Kin. 5.17 his maior hee fortifieth against two obiections the first neither maketh it any matter c. the last neyther doeth it any more c. The minor first hée confirmeth by testimonyes of scriptures moreouer also hée maketh defence against certaine examples that may be obiected First Naamā the Sirian when he required of the Prophete the māner how to worship God aright it is not like that he was instructed concerning the Mediator yet his godlines is praysed But it may be answered that it had béene an absurditie for Elizeus when he taught him of small things to haue sayd nothing of the principall point therefore although they had a darke knowledge yet it is lyke that they had some knowledge because they did vse them selues in the sacrifices of the lawe which must haue bin deserued by the end of them that is Christ from the false sacrifices of the Gentiles whereas Namans sacrifices were allowed by the Prophet Act. 8.13 it could not haue ben done but by Faith And so the Eunuke to whō Philip was caried if he had had no faith he would not haue takē the trauell and expenses of so long a iourney to worship an vnknowne God and although when Philip examined him he bewrayed his ignorance of a Mediator and his Faith was partly vnexpressed not only concerning Christs person but also cōcerning his power and the office committed to him of the father yet it is certaine that they were instructed of such principles as gaue them some taste of Christ although but small Act. 10.4 Neither did Cornelius when he had once embraced the Iewish religion spend so much time without being acquainted with the first groundes of true doctrine 33 The sixt and last member is that Faith is no otherwayes reuealed in our mindes nor sealed in our harts 2. Tim. 1.14 Gal. 3.2 then by the holy Ghost but séeing this member is in two parts he sheweth both in this place that is that Fayth is both waies the singular gift of God and that mās minde is purged or cleansed to taste the trueth of God and that the mind is stablished therein The holy Ghost also is not only a beginner of Fayth but also doeth by all and singular degrees encrease it till that it bring vs vnto the kingdome of heauen 34 First he proueth the former member both by reasons and testimonies 1. Cor. 2.11 Mat. 11.25 Luk. 10.21 Moreouer he openeth the same with certayne examples and a similitude shewing that mans vnderstanding receiuing brightnesse by the light of the holy Ghost doeth neuer til then truely begin to tast of those things that belong to the kingdome of God being before altogether vnsauory without iudgement of tast to take assay of them therefore when Christ did notably set out vnto two of his Disciples the mysteries of his kingdome Lu. 24 1◠yet he nothing preuayled till hée had opened their senses that they might vnderstande the Scriptures When the Apostles were so taught by his godly mouth yet the Spirit of trueth must be sent vnto thē to powre into their minds the same doctrine which they haue hearde with their eares Iob. 16.15 The word of God is like vnto the Sonne that shineth vnto all them to whom it is preached but to no profite among blinde men but we are all in this behalf blind by nature therfore it can not pearce into our mynde but by the inwarde Maister the holy Ghost making by his enlightening an entry into it 35 Wherefore the Spirite of Fayth is called Fayth it selfe 2. Cor 4 1◠2. Thes 1.11 it is the worke and good pleasure of God the patterne of the holy Ghost God also the more to shewe his liberalitie in so excellent a gift doeth not repute all men worthie thereof without difference but by singular priuiledge doeth imparte it on whome he will Augustine cryeth out that it would please the Sauior to teach him and that the very beléeuing it self is of gift and not of deseruing No man sayeth he commeth to me vnlesse my Father drawe him and to whom it is giuen of my Father It is maruellous that two doe heare the one despiseth the other ascendeth vp Let him that despiseth impute it to him selfe let him that ascendeth not arrogantly assigne it to him selfe 36 Takyng in hande the last member he draweth his confirmation from the former as it were from the lesse to the more that is to say that the distrustfulnes of the heart is greater then the blindnesse of the wit and it is far more harder to haue the mind furnished with assurednes then the wit to be instructed with thinking Ephe. 1.15 2. Cor. 1.21 The Spirit also for this cause is called the seale earnest and spirit of promise 37 Yet the Spirit doth not so cōfirm the mindes of the faithful Psal 46.3 Psal 3.5 Esai 30. Psal 37.7 Hebr. 10.36 but as before is declared sometyme they are tossed and yet stand they sure 38 Hereby we may iudge how pernicious pestilent is that doctrine of the scholemen that can no otherwise determine of the grace of God toward vs thē by morall cōiecture for nothing is more contrary to Fayth then eyther coniecture or any thing near vnto doubting And doe very ill wrythe to this purpose Ecle 9.2 this testimony of the Preacher No man knoweth whether he be worthy of hatred or loue that is to say if any man wil iudge by the present state of things whom God hateth or whō God loueth he laboureth in vaine and troubleth him selfe to no profite for his paines sith all things happen a like to the righteous to the wicked to him that offereth Sacrifices and to him that offereth none A little before it is written that the soule of man differeth not frō the soule of a beast as may be gathered Eccle. 3. ◠because it séemeth to die in like maner Shal wée therefore gather that the immortalitie of the soule standeth vpon coniecture shall wée gather that there is no certentie of Gods grace because we can conceaue none by the beholding of present things 39 That which they obiect 1. Cor. 2.12 that it is rashe presumption to professe an vndoubted knowledge of Gods good
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
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
contending against false Apostles The other that he may only haue authoritie ouer our soules whoÌ„ we ought to obey As touching the Popes constitutions there are two sortes of them for some belong to ceremonies and rites and some to discipline and first he proueth that both abounde with many vices from the nineth to the sixtéenth Moreouer hée answeareth their arguments wherewith the authors are wont to defende them selues from the 17. to the 26. 9 As coÌ„cerning the former first this vice is founde in them that they would be counted for the true worship of God but Paule taught that it was intollerable that the lawfull order of worshipping God Col. 2.20 Gal. 5.1 shoulde be reduced to the wil of men 10 Moreouer Gal. 4. â— that the commaundement of God is wont to be void for the traditions of men 11. 12 Thirdly that they are vnprofitable and foolishe but the fleshe lyketh them that it thinketh the Churche is vtterly deformed wheÌ„ they be taken away which Paule writeth hath a resemblaunce of wisedome but that deceiueth 13 Fourthly Col. 2.23 that they haue growne into such a number that they are more vntollerable then a multitude 14 Neither can this multitude be excused because they say that they were instituted for the instruction of rude men seing also they reduce vs to Iudaisme declare not Christ which ought to be the ende of ceremonies but hyde him a childe is ruled of his Schoolemaster and kept vnder custodie according to the capacitie of his age so the Iewes are kept vnder the lawe but wée are men growne Gal. 4.1 set at libertie from tutorship and gouernment néede no childish introductions Ier. 7.22 Esai 55.2 15 Fiftly because they force the simple into errour that they may thinke them expiatorie or Purgatorie meritorious Sacrifices sixtly because being separated from doctrine they resemble nothyng else then a Maskyng Ostentation Laste of all because they all are abandoned to filthie gaine 16 Neyther doe those Papistical traditions burst foorth only with suche vices but also all other of what age so euer are guiltie of suche vices because the Lorde alwayes is wonte to stryke them with blindnesse and amazednesse which worship him with suche obseruations Esai 29.13 they are such obseruations as ought to bée thrust out of the Church 17 Comming to their arguments he calleth to minde fiue whereby they defend themselues forgers of these traditions the first is that they crie out that these traditions are not of them selues but of God because they woulde haue them inuented of the Churche which can not erre and is gouerned of the holy Ghost but by this meanes they imposed to the Church of God a notabler reproche and were too bolde to adde so muche to the worde of God contrary to Gods worde 18 It is an impudency not to bee born continually to crye out of the power of the Church but in the meane time to dissemble both what is commanded her by the Lord and what obedience she oweth to the commandement of the Lorde The seconde is when they say that these trifles came from the Lorde This also is méere deceite and not only the histories but also reason it selfe doth shewe that they crept in by little and little 19 This he sheweth in the Supper of the Lorde and he openeth the place of Augustine which they thinke doeth make for them 20 But wheÌ„ they crie out that there is no Ceremonie among them which came not from the Apostles he sheweth howe false it is by an example of holy water Moreouer he laboureth that if any were founde out of them or of the Fathers yet there is great difference betwéene them and ours 21. 22 The third is that to excuse their tyranny they pretend the decrée of the Apostles of thinges offered to Idols and strangled and from blood but he plainely sheweth howe the same maketh for them Acts. 15.29 First by interpreting the place moreouer by their owne confession The meaning of the Apostle was nothing else but in taking away the matter of offence to call vp the law of God â— â—or 8.7 coÌ„cerning the auoiding of offence it was not to make a newe decree of their owne authoritie for Peter pronounceth that the Lorde is tempted if a yoke be laide vpon the neckes of the Disciples Acts. 15.27 which himselfe shoulde haue ouerthrowne if hee had consented to haue any yoke laide vpon them 23 This tyrannie which they haue taken to them selues by this example of the Apostles is for two causes to be improoued first because they miserably crucifie not onely the bodies but also the consciences Moreouer because it taketh from the Lorde his Dominion which afterwarde hée sheweth at large howe worthie great repreÌ„hesion it is Esay 29 1â— Matth. 15. â— and that in those in whom no manifest impietie appeared 24 No maruel because mans inuentions did alwayes so displease the lord Col. 2.4 that first they were estéemed for his worship 25 The 4. is froÌ„ the exaÌ„ples of Samuel Menoha 1. Sam. 7.17 but they make nothing for them For although Samuels sacrifice were against the lawe and yet it pleased God yet was it not a second altar to set against the onely aultar but bicause the place was not appointed for the Arke of couenant hée appointed ordeined the Towne where hee dwelled for Sacrifice but his minde was not to make inuocation in holy things where as GOD hath forbidden any thing to be added or diminished As for Manoha it was an extraordinary and singular case hée being a priuate man offered Sacrifice to God and not without Gods allowance Iud. 8.27 because he interprised not of a rash motion of his owne minde Matth. 23.3 but by a heauenly instinction but God abhorreth those thinges that men deuise 26 Last of all because Christ would haue these intollerable burdens to bée borne that also doth help them nothing 1. Cor. 14.40 27 Comming to the third part of the Chapter that hee may speake of those constitutioÌ„s which ought to be counted holy first by a general rule of Paul hée prooueth that all the matter must bée brought back Moreouer by that he setteth two things before vs to be taken héede of least either they shoulde think them necessary to saluation or bestow them to the honour of God 28 Then also he denieth that these stand with the comelinesse and order of Paul and he sheweth of what sorte they are which in these wordes he requireth 29 Prosecuting at large all those seuerally with exaÌ„ples adioyned 1. Cor. 11.22 he concludeth that all Ecclesiasticall orders which wee receiue for holy and holesome doe respect either rites ceremonies or discipline and peace 30 No foundations are such 1. Cor. 14.40 but they which are founded by Gods authoritie and are taken out of the Scripture and they ought to bee diuine according to the generalitie although as touching the
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