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
that all the sacrifices of praiers praise that come from vs may be acceptable and swéete smelling in the sight of God Finally the Papists doe offend in this pointe of doctrine that brag that Christ offereth him selfe in their Masse Cap. 16. Howe Christ hath fulfilled the office of a Redeemer to purchase saluation for vs wherein is entreated of his death and resurrection and his ascending into heauen IN this Chapter there are foure principall partes For first he speaketh generally of the whole matter and shaketh off a question verie neare of alliance from the 1. to the 4. Secondly he sheweth seuerally how Christ hath fulfilled the office of a Redéemer from the 5. to the 18. Thirdly because he hath recited a good parte of the Créede he expoundeth what is to be thought therof 18. Last of all he ioyneth the conclusion 19. 1 Such sound saluation is set before vs in Christe Act. 4.12 Mat. 12.1 that what so euer is necessary for vs to searche the same wée may finde it plentifully in him Barnard sayeth that the name of Iesus is not only light but also meate yea and oyle also without which all the meate of the soule is drye and also salt without the seasoning whereof all that is set before vs is vnsauorie Finally it is the hony in the mouth melodie in the eare ioyfulnes in the heart and also medicine and what so euer is spoken in disputation is vnsauorie but where his name soundeth 2 Therefore by the way it is here to be séene in what sense it is to be taken that God was our enemy till he was reconciled to vs by Christe Rom. 5.10 Gal 3.10 Col. 1.21 when notwithstanding his mercy doth both preuent and also he did not delaye to giue Christ willingly which ought to be reckoned manifest signes of loue such maner of speeches are applyed to our capacitie that we may the better vnderstaÌ„d how miserable and wretched our estate is without Christ 3 Yet is that not falsly sayde But God by meanes of his office nature of iust righteousnesse findeth in vs that which he may worthily hate till the guiltines be abolished through Christ how so euer of his goodnes he loueth that in the meane tyme which is his owne â— Ioh. 4.29 4 This he confirmeth by the Scriptures by Augustine which are these Ioh. 4.16 Rom. 5.10 Aug. Trat 〈◊〉 Ioh. 1.10 The loue of God is incomprehensible and vnchaungeable for he began not to loue vs since the tyme that we were reconciled to him by the blood of his sonne but before the making of the world hée loued vs euen before that we were any thing at all that we might also be his children with his only begotten sonne therefore where as wée are reconciled by the death of Christ it is not so to be taken as though the sonne did therfore reconcile vs vnto him that hée might nowe begin to loue vs whom he hated before for we are reconciled to him that already loued vs to whome we were enimies by reason of sinne And whether this be true or no which I doe saye Rom. 5. â— let the Apostle beare witnesse He doeth commeÌ„d sayth he his loue towards vs bicause wheÌ„ we wer yet sinners Christ died for vs he therfore had a loue to vs euen theÌ„ wheÌ„ we were enimies to him wrought wickednes Therefore after a maruellous diuine manner hée loued vs euen then when he hated vs for he hated vs in that we were such as he had not made because our wickednes had on euery side wasted away his worke hée knewe howe in euery one of vs both to hate that which wée our selues had made and to loue that which he had made Going into the seconde parte of the Chapter first he entreateth of his death from the 5. to the 7. Secondly of his descending into hell from the 8. to the 12. Thirdly of his resurrection 13. Fourthly of his ascention into heauen and sitting at the right hande of his Father from the 14. to the 16. Last of all of his returne vnto iudgement 17. and 18 Rom. 5.19 Gal. 4.4 Mat. 3.25 Rom. 4.25 Iob. 1.29 Rom. 3.24 1. Cor. 5.21 Phi. 1.7 Ioh. 10.15 Esai 53.7 Ioh. 18.4 Mat. 27.11 Hebr. 10.5 Psal 40.9 Esai 53.9.21 Mat. 15.18 Psal 69.5 Ioh. 18.38 5 As concerning the death of Christ hee proueth that the worke of our redemption doth chiefly shine therin how so euer he hath brought it to passe in the whole course of his life In the same death also his willing subiection hath the first degrée which notwithstanding was not vtterly voide of all strife as in the action he bringeth in two thinges to bée considered First that he was condemned as a guiltie person bearing our person Secondly that hée was neuerthelesse acquited by the mouth of the Iudge that it might more manifestly appeare that hée was punished not for his owne but for our defalt 6 This manner of death is not without a great mysterie sith wheÌ„ it is both a curse it selfe and also the signe of a curse it doeth manifestly shew that we for whose cause he was accursed are set frée from the curse of the lawe Esai 53 5.2â— 1. Cor 5 2â— Rom. 8.3 Esai 5.3.6 Gal. 3.13 Deu. 27.26 1. Pet. 2.24 Col. 2.19 Hebr. 9.17 But hée so became accursed that he was not ouercome therof but rather in so taking it he brake destroyed the whole force thereof that our Fayth conceiueth an acquital in the condemnation of Christ and blessing in his being accursed because in this his death we haue the sacrifice for sins the washing from filthe by the sheading of his bloud 7 He also deliuered vp him selfe in our stead into the power of death Heb. 2.9 Rom. 6.45 Col. 3.34 â— that the same being subdued double fruite might thereby come vnto vs that is to say that he might deliuer vs froÌ„ death and kill our old man by interpartening of him selfe with vs. 8 The article of Christe descending into hell was not altogether but by litle and litle vsed in the Churches neyther yet is it vtterly to be refused as many doe or as other woulde haue it to bee confounded with the former Arâ—â—cle 9 They also are deceyued which inteâ—prete that Christe did nothing but descende to the soules of the Fathers which were shut in Lymbo but Limbus is nothing else but a Fable And those thrée places of Scripture doe nothing make for them Psal 10 1â— Zach. 9.11 which of the vnskilfull are wont to be alledged for the establishment thereof For the Prophet Dauid speaketh of their deliueraunce that in far countryes are cast captiue in bondes And Zachary compareth the Babylonical ouerthrow wherin the people was oppressed to a drye pit or bottomlesse depthe and therewithall teacheth that the saluation of the whole Church is as it were a comming out of the déepe Helles Most true it is that Christ shined to
shal not be peculiar to Christ but common with the Father and the holy Ghost forasmuche as there is not one righteousnesse of the one an other of the other and that which is naturally frō eternitie is not conueniently saide to be made to vs Therefore properly it belongeth to the person of the mediator Whereas Osiander braggeth of a place of Ieremie that the Lorde Iehouah shalbée our righteousnesse Esay 53.11 hee can get nothing by that but that Christe which is righteousnesse is God openly shewed in the fleshe In an other place where it is said that God purchased to himselfe the Church with his blood Act. 20.21 it cannot thereby bée gathered that the blood wherewith sinnes are purged was diuine or of the nature of Godheade Christ then was made righteousnesse when he did put on the forme of a seruant he did iustifie vs when he shewed himself obediēt to his father therfore doth not this according to his nature of Godhead but according to the office of dispensation committed vnto hym For although God alone is the fountaine of righteousnes and we be made righteous by no other mean but by the partaking of him yet because wee are by vnhappy disagréement estranged from his righteousnesse we must néeds come down to this lower remedy that Christ may iustifie vs with the force of his death and resurrection 9 If he obiect that this is a worke of such excellencie that it is aboue the nature of man therfore cānot be ascribed but to the nature of God this also he plainly sheweth of how litle waight it is Rom. 5.19 and howe maliciously he contendeth that the righteousnesse of God can be nothing else but his essentiall righteousnesse which Paule denieth and Christe himselfe when hee meaneth to seale the righteousnesse and saluation to which he hath brought vs setteth before vs an assured pledge thereof in his fleshe Iob. 6.51.55 he doeth in déede cal himselfe the liuely bread but expressing the maner héere he addeth that his fleshe is very meate and his blood is very drinke which maner of teaching is séene in the sacrament which although they direct our faith to whole Christ and not to halfe Christ yet they doe therewithall teach that the matter of righteousnes and saluation remaineth in his fleshe not in that he is onely man hee either iustifieth or quickeneth of himselfe but because it pleased God to shew openly in the Mediator that which was hidden incōprehensible in himselfe wherfore Christ is as it were a Fountaine set open for vs out of which we may draw that which otherwise shoulde without fruite lye hidden in that close and deepe spring that riseth vp vnto vs in the person of the Mediatour 10 Yet he confesseth that wee want this incomparable benefite till Christ be made ours where also he sheweth what this vnion should be truely a notable and an effectuall vnion but mysticall not essentiall Then he sheweth to what end Osiander requireth so importunately essentiall righteousnesse and essential habitatiō of Christ in vs that is to say first to obteine that God hath powred himself into vs by a grosse mixture and that to establish a carnall féeding of Christe in the Sacrament moreouer to wyn that God doth really breath his righteousnesse into vs whereby we may bee really righteous with him Through Christ saith Peter are geuen the precious and most great promises that we should be made partakers of the nature of GOD As though we were now such as the Gospell promiseth 2. Pet. 1.4 1. Iohn 3.1 that wee shal be at the last comming of Christ 11. 12 Hée seuerally wipeth away al the reasons wherewith he laboureth to ouercome this and the obiectiōs wherwith he endeuoureth against the truth that we are not iustified by frée imputation 1. Cor. 5.12 Rom. 4.7 Psalm 32.1 Gal. 3.18 Exod. 21.9 which the Apostle plainly affirmeth his first obiection is this that Christ is made wisedom which belongeth to none but to the eternall worde Therefore Christ in that he is man is not wisedome But the answere is that the onely begotten Sonne of God was in déede his eternall wisdome but the name is of Paul diuersly geuen because all the treasures of wisdome and knowledge are laide vp in him that therfore which he had with his father Col. 2. ◠hée disclosed vnto vs and so that which Paul saith is not referred to the essence of the sonne of God but to our vse is rightly applied to Christ his nature of manhood Iohn 8.12 because although he shined a light in the darkenesse before that he did put on fleshe yet it was a hidden light till the same Christ came foorth in the nature of man the shining Sun of righteousnesse which therefore calleth himselfe the light of the worlde It is foolishly obiected that the power of iustifiyng is farre aboue both Angels and men Gal. 13.3 forasmuch as this hangeth not vpon the worthinesse of any creature but vpon the ordinance of God for Angels can preuaile nothing to satisfie God that are not therevnto appointed but that belongeth to Christ being man albeit Christ is called the authour of life in respect that he suffered death Heb. 2.14 to destroy him that had the power of death yet the honour is not taken away from whole Christ as hée was openly shewed God in the fleshe but a distinction onely made how the righteousnesse of God is conueied vnto vs that we may inioye it Neither doe we denie that which is openly geuen vs in Christ to procéede from the secret grace and power of God Phi. 2.15 and the righteousnes which Christ geueth to be the righteousnesse of God that procéedeth from God but we hold this that wée haue righteousnes and life in the death and resurrection of Christ and we hold this also that God worketh in vs both to will and perfourme and refourmeth with his spirite vnto holynesse of life and righteousnesse but he doth not this by himselfe and immediately but by the hande of his sonne with whom hée hath left all the fulnesse of his holy spirite that with his abundant store hée would supply the néed of his members And although righteousnesse come vnto vs out of the secrete fountaine of the Godhead yet it followeth not the Christ which sanctified himselfe in the flesh for our sakes was righteousnesse vnto vs according to his nature of Godhead Iohn 17.19 In redéeming the Churche Esay saith God did put on his righteousnesse as a harnesse but hée did it not to spoile Christ of his armour which hee had geuen him to make him no perfect redéemer but the Prophet ment nothing els but that God borrowed nothing out of himselfe Esay 59.15 Rom. 3.25 nor was holpen by any aide to redéeme vs. 13 And so comming to other that imagine righteousnesse to bee made of faith and workes Phi. 8.3 Rom. 2.4 he sheweth that the righteousnesse of
to bée marked in frée iustification Rom. 3.25 Eze. 20.42 Iere. 9.13 is this truely that the Lorde haue his glory remaine vndiminished and as it were wholy and perfectly mainteined for this is due vnto him of good right 2 But they are all deceiued in this point that glorie in them selues Rom. 2.19 Rom. 3.26 Ephe. 12.8 and no man can chalēdge to him self any iotte of righteousnesse which hee doeth not wrongfully plucke from the glorie of Gods righteousnes 3 The second is that there should be peaceable quietnesse before God in our consciences Pro. 20.9 Rom. 4.14 but the same can be sought for by no righteousnes of workes nor by no other meane than by frée righteousnes first otherwise Fayth is made voyde 4 Moreouer the promise is voide Psal 119.76 if the fulfilling thereof doe hang vpon our deseruing as by that other reason it is taken away that is to say if thou take away Fayth for if Fayth bée fallen there shall remaine no force for the promise but if Fayth stande the promise also is abundantly confirmed first hée proueth this out of Augustine In Psal 58. Trac Priore Augustine sayeth that Christ shall raigne for euer in his seruantes God hath promised God hath sayde it and if that be not enough God hath sworne it therefore forasmuch as the promise is stablished not according to our deseruings but according to his mercy no man ought to speake fearefully of that of which hée can not doubt Bernard sayth that the Disciples of Christ say who can be saued but he answered this is impossible with men but it is not impossible with God This is our confidence this is our only comforte this is the whole grounde of our hope but being assured of the possibilitie what say we of his will Eccle. 9.1 1. Cor. 2.16 who knoweth whether he be worthy of loue or hatred who hath knowne the Lordes meaning or who hath bene his counsellour Here now Faith must of necessitie help vs here must his truth succour vs that that which is hidden from vs may be reuealed by the spirite his spirite testifiyng it Rom. 8.16 Zach. 3.9 Esai 9.6 Ephe. 2.14 Rom. 5.1 may persuade our heartes that we are the Sonnes of God 5 Moreouer out of Paule where also he declareth this selfe same thing by a contrary that is to say that wée are not therfore iust because being regenerate we liue spiritually because our Rom. 8.35 regeneration is alwayes vnperfecte in this fleshe but Fayth as touching iustification is a thing méere passiue Psal 25.23 Gal. 4.6 and it bringeth nothing of our owne to the recouering of Gods fauour but receiueth of Christ that which we want Cap. 14. What is the beginning of iustification and the continuall proceeding therof TO the intent that these things which are spokē may the better bée vnderstood he taketh in hand to discusse what righteousnes may be in the whole course of mans lyfe and he diuideth all men in to foure partes and entreateth seuerally of euery one of the first frō the first to the sixt of the second and third iointly in the 7. and 8 of the fourth from the 9. to the 21. 1 The first of them is Ier. 17.9 Gen. 8.21 that they that are endued with no knowledge of God are drowned in idolatry in thē is found no sparke of goodnes from the crowne of the head to the sole of the foote The outwarde shewe also of godlinesse is of no price and estimation before God 2 There is great differēce betwéene some of a better note other some most lamentable they are also the giftes of God whatsoeuer excellent giftes appeare in the vnbeléeuers and God blesseth them with the blessinges of this present lyfe that among men doe folow vertue 3 What so euer is done of the vnbeléeuers although it séeme laudable is yet for two causes corrupted that is to say by impuritie of heart and because they despise the right end Augustine sayeth Lib. 4. cont Iulianum that all they that are strangers from the true religion of the one God how so euer they be counted worthie of admiration for opinion of vertue are not only worthie of no rewarde but rather are worthy of punishment because they doe with defiling of their heart bespot the pure good thinges of God For though they be instrumentes of God to preserue the fellowship of men with iustice continencie temperancie of mind valiantnes and wisedome yet they doe very euilly execute these good works of God bicause they are restrained frō euil doing not by sincere loue of goodnesse but either by only ambition or by loue of them selues or by some other crooked affection 4 Which thing also he otherwise sheweth first because they haue not Christ Saint Iohn sayeth 1. Ioh. 5.12 that there is no life without the sonne of God who so haue no part in Christ what manner of men so euer they be what so euer they doe or goe about yet they run forwarde with their whole course into destruction and the iudgement of eternall death Aug. ad Bonifa in Cap. 5. Heb. 11.6 Augustine sayeth Our religion discerneth the righteous from the vnrighteous not by lawe of works but by the very law of Fayth without which those that seeme good works are turned into sins 5 Moreouer Ioh. 5.25 Iob. 41.2 Ephe. 2.10 1. Tim. 1.9 Rom. 11.6 by wonderfull setting the grace of God directly against the natural state of man that is to say first because we are dead secondly because wée are nothing till béeyng lightened with his grace we be raysed and as it were made a newe creature 6 Last of all albeit he feare least he should do wrong to the mercies of God which doeth so carefully trauell in prouing of this thing as though it were doubtful dark by the testimony of Esai Es 59.15 Rom. 5.6 Col. 1.2 1. Cor. 6.11 1. Pet. 1.2 and a most strong reason and that to take away the errour of the common people who although hée confesse that no mā hath deserued that Christ should perfourme our redemptiō yet that they may enter into possession of redemption they thinke they are holpen by their good workes Séeing there is no righteousnes at all but that which is acceptable to God what acceptable thing can there procéede from his enemyes whome hée wholly abhorreth with all their doings And most certayne it is that we are deadly and professed enemyes of God till being iustified we are receiued into friendship then if iustification be the beginning of loue what righteousnes of workes can goe before 7 Those whō he had diuided into the next thrée partes they truely which beginning with Sacramentes deniyng God with their déeds by the vncleannes of life whom they confessed in mouth are only in name Christians they which hyde the wickednes of the hypocrisie of the hart with vaine shewes he putteth both vnder this reason No
vnto vs and not to séeke for gaine by vnlawfull craftie meanes Againe it is made ours by title of gift because neither our diligence nor our trauell nor our handes doe by them selues get vs any thing vnlesse the blessing of God be present yea the plentie of bread shoulde nothing at all profit vs vnlesse it were by God turned to our nourishment finally our Sauiour Christ hath set the inferiour thinges in the first place to the intent to lift vs vp by degrées to the other two petitions which doe properly belong to the heauenly life wherin he had regard to our grossenesse In the fift petition we desire that our sinnes may bée forgiuen vs Iere. 31.33 Rom. 3.29 that hée will not lay them to our charge nor the punishment due for them But that hée will accept the death and passion of Christ as the full satisfaction for our sinnes that wée may haue a full assurance héereof in our consciences that the punishment of our sinnes is fully discharged in Christ only and therfore that we néede no other satisfactorie meanes and that they are as fréely forgiueÌ„ vs as we forgiue others and that we may loue one another from the bottome of our harts all reuenge set aside In the sixth wée pray to be furnished with such weapoÌ„s Rom. 16.20 1. Tim. 4.17 and defended with suche succour that we may bee able to get the victorie for wée stande in néede not onely of the grace of the Spirit which may soften bowe and direct our heartes to the obedience of GOD but also of his helpe whereby hee may make vs inuincible against all the traiterous entrappings and violent conflictes of Satan 47 The fourme of these petitions do shewe that the prayers of Christians ought to be common That which followeth because Thine is the kingdom c. is cause why there shoulde be such boldnesse in vs to aske and affiance to obtaine Finally in what sense Amen is added whereby is erpressed our feruentnesse of desire to obtaine those thinges which we haue asked of God and our hope is confirmed that all such thinges are already obtained and shall be surely geuen vs because they are promised of God 48 Whatsoeuer we ought yea or in any wise may aske of God is set foorth in this forme Matth. 17.5 they which go further do thrée wayes offend first they will adde of their own to the wisdom of god which caÌ„not be done without mad blasphemie Then they hold not theÌ„selues vnder the will of GOD but despising it doe with gréedinesse goe further finally they shall neuer obtaine any thing forasmuch as they pray without faith and all those prayers are doone without faith which are not grounded vpon the worde of God Tertullian calleth this a lawfull prayer De â—uga in persecutiones secretely signifiyng that all other are lawlesse which are not framed according to this order De. orat ad Probam Augustine saith that Christ hath set downe in this fourm what is meete for him what is acceptable to him what is necessary for vs and what he will graunt vnto vs. 49 Yet may we pray if we wil in other wordes if as touching the sense there be no difference 50 There may bee appointed and it is méete there bee appointed certaine houres for our weaknesse sake so that superstition be away yet in the meane while wee must carefully take héede that we pray at euery profered occasion yet wee ought not to binde God to certaine circumstances 51 If wée with mindes framed to this obedience suffer our selues to bée ruled with the Lawes of Gods prouidence we may easily learne to continue in prayer and wee must take héede that wee murmure not against GOD if hee answere not to our requestes 52 Wee alwayes obtaine in our prayers that which was most expedient for vs thogh our senses féele it not yet our faith shall assure vs of it and this is very necessary to bée knowne God will make vs to possesse aboundance in pouertie comfort in affliction and howsoeuer all things doe faile vs yet God will neuer faile vs which suffereth the wayting patience of them that be his not to be disapointed he alone shall suffice in stéede of all things forasmuch as he conteineth in him selfe all good thinges 1. Iohn 5.15 â— Sam. 11.6 which he shall one day disclose vnto vs at the day of iudgement when he shal plainely shew forth his kingdome From the Chapter 21. to the 24. In these foure Chapters he so intreateth of election the first he may deliuer the doctrine Chap. 21 Secondly confirme it Chap. 22 Thirdly confute the slanders Cap. 23 Last of al he sheweth by what reason we may determine whether we may be elected or no if wée beholde our vocation Cap. 24. Cap. 21. Of the eternall election wherby God hath predestinate some to saluation and other some to destruction THis doctrine of Election or Predestination is very necessary and most pleasant Rom. 11.5 Iohn 10.25 it hath thrée singular commodities but the curious must first cast a bridle vpon their rashnesse when that they make inquisition héerein 2 Which is by the opinion of Augustine Pro. 25.27 and admonition of Christe and of Solomon declareth 3 Moreouer there are other some that are wrongfully modest which doe offende therein because they teache men to flée from euery manner of questioning no otherwise then from a rock It is the best bonde of sobrietie if in learning wée followe the Lorde going before vs Pro. 25.2 Deut. 29.29 and when hee maketh an ende of teaching wée ceasse to will to learne 4 It is of small force which they alledge from themselues that prophane men stumble against it but it is alwayes our part not to neglect that which the Lorde hath manifestly declared as on the contrary part wée ought not to search after those things which of the Church is a most cleare mirrour of free election De corre gra ad Valen. Cap. 15 De bono perse Cap vlti De verb Apost sermo 8 Least it should trouble vs in the members and that hee was not by righteously liuing made the Sonne of GOD but that hée had so great honour fréely geuen him that hee might afterwardes make others partakers of his giftes 2 And that the proofe may bée more strong hée expoundeth euery parte of that place and bringeth it to his purpose Where hée nameth Elect he meaneth the Faithful Ephe. 1.4 when hée sayth that they were elected before the beginning of the worlde hée putteth away all respect of worthinesse Nowe if wée bée elect in Christ it followeth that not only euery man is seuered without himselfe but also one of them from another forasmuch as wée are not all the members of Christ that which is added that they were elect that they might bée holy confuteth the rerour that deriueth Election from Foreknowledge forasmuche as Paule affirmeth that whatsoeuer vertue
that by this meanes chiefly hee may acquaint himselfe to pacience moderation of minde by the exaÌ„ple of Ioseph ◠〈◊〉 10.12 Iob Dauid 9 Neither yet in the meane time would he wink at inferiour causes but woulde also reckon them in suche place as he ought to doe and first hée intreateth of things past then of thinges to come 10 In this point doeth the inestimable felicitie of a godly minde shewe foorth it selfe for although innumerable are the euils that doe beséege mans life and doe threaten him so many deaths a good part wherof he there calleth to minde otherwise worthily to be feared as things which should come vnto vs. Psalm 118.6 1. Thes 2.18 1. Cor. 16.7 Esay 7.4 Ezech. 29.4 11 But when the light of Gods prouidence hath once shined vpon a godly minde hée is now relieued and deliuered not only froÌ„ that extréeme anguishe and feare wherewith hée was before oppressed but also from all care As hée that is so persuaded of Gods fatherly care towardes him and his omnipotent power that he can neither feare nor doubt so the ignoraÌ„ce of his prouidence is the extremitie of all miseries and the chiefe blessednesse standeth in the knowledge thereof 12 Héere he commeth to the seconde part of the Chapter Gene. 6.6 1. Sam. 15.11 Iere. 28.5 Iob. 3.4 Esay 35.35 1. King 20.5 1. Sam. 15.29 Numb 23.29 that is to expound certaine places which séeme to point that GOD hath not appointed mens matters by an eternall decrée but as euery one hath deserued or as hee thinketh méete and iust euery yéere day and houre to decrée this or that Of such places there are two sorts whereof the first doth ascribe repentance vnto God the other doth shew as it were a certaine abolishing of his decrées as of the destruction of the Niniuites the death of Ezechias As touching the first he denieth any repentance to be in God 13 And such manner of sentences are nothing else then certaine speaches drawne from our sense framed to our capacitie the better to vnderstand that which our weaknes cannot otherwise attaine vnto 14 As touching the other of the Niniuites Ezechias Ionas 3.10 Esay 35.5 Gen. 26.9 Esdr 24.14 such speaches coÌ„taine a secrete condition although not expressed in syllables as is prooued by their end and that like speach of God with Abimelech the King Cap. 18. That God doeth so vse the seruice of wicked men and so boweth their mindes to put his iudgement in execution that yet still himselfe remaineth pure from all spot THeir modestie is not excusable who cannot abide to heare that God directeth the malice of Satan Psalm 115.3 Iob. 1.2 3. Kin. 22.20 Acts. 4.28 Iere. 50.25 Esay 5.26 10 5. 19.25 8. Sam. 10.10 1. King 11.31 and the wicked to what end it pleaseth him and vseth their wicked doinges to execute his Iudgementes wrongfully doubtlesse geuing backe that these thinges are doone by Gods sufferance but not by his wil which how false a defence it is he plentifully proueth by certaine examples 2 This power of GOD is not onely in externall workes but also in inward workes Prou. 21 1. Ephe. 2.29 1. Sam. 26. Exo. 7.3 neither doth he only harden mens harts by permission but doth also cast vppon them madnesse and blindnesse by his iust iudgement neyther doeth this hinder Psal 105.25 Esai 10.6 Eze. 14.9 Rom. 12. â— that Satan also bestoweth his diligence and that God him selfe doeth not onely deliuer them into a reprobate sense but also so deceiueth some that the power of our effectual working of errour is farre from God 3 Whosoeuer therefore receiue not this doctrine Psal 51.6 1. Ioh. 5.4 Iohn 1.21 1. Sam. 2.25 Psal 115.3 Esai 45.7 Amo. 3.6 Deu. 19.5 Act. 4.28 Eph. 3.10 1. Tim. 6.16 doe eyther shewe their ignoraunce or if they openly curse they doe as it were openly assayle heauen in vayne with their spitting that is they throw their blasphemies against the holie Ghost The plainlier that this may appeare he confuteth those two obiections which they are wonte to alledge The first whereof is that therefore it followeth that in God there are two contrarie wils if nothing happen without Gods will because in his secrete counsel he deserueth that which openly he forbad in his lawe 4 The other is if God doe not onely vse the worke of the wicked but also gouerneth their counsels and affectioÌ„s he is the authour of all mischiefe and therfore men are vnworthily commended if they execute that which God hath decreed because they obey his will But they doe ill to confounde his will and his commaundement together for although when Absolon abused his fathers wiues it was Gods will to punish Dauids adultery with that dishonour 2 Sam. 16.22 yet did he not therfore commaund the wicked Sonne to commit Incest vnlesse perhaps they meane it in respect of Dauid as he speaketh of the railings of Semey for when he confesseth that Semey rayleth at him by the commandement of God he doeth not therefore commende his obedience as if the frowarde dogge did obey the commaundement of God but acknowledging his tongue to be the scourge of God he paciently suffereth to be corrected When God performeth by the wicked the thing which hée decreed by his fecrete iudgemeÌ„t 1. Kin. 12.20 Oâ—â— 6.4 13. â—1 2. Kiâ— 11.23 2. â—iâ— 10. â— they are not to be excused although they did obey his commaundement which in déed of their euell lust they do purposely breake The saying of Augustine is sufficieÌ„t to coÌ„tent a godly mind that sometimes man with good wil willeth that which God willeth not Enchi ad Law Cap. 101. as if a good sonne willeth to haue his father liue whom God will haue to dye Againe that it may come to passe that man may will the same thing with an euill will which God willeth with a good will As if an euill sonne willeth to haue his father dye God also willeth the same nowe the first of these two sonnes willeth that which God willeth not and the other sonne willeth that which God also willeth and yet the naturalnes of the first sonne doeth better agree with the will of God although he wil a contrary thing then the vnnaturalnes of the other sonne that willeth the same thing So great a differeÌ„ce is ther what to wil doth beloÌ„g to man what to God and to what end euery one is to be applied to haue it either allowed or disalowed for those which God willeth wel he bringeth to passe by the euil wils of euill men But a litle before he had said that the angels Apostates in their falling away all the reprobate in asmuch as coÌ„cerneth theÌ„selues did the which god would not but in respect of the omnipotencie of God they could by no meanes so do because while they did against the will of God the will of God was done vpon them
nothing of it selfe that may be seuered from his grace first it may be sayde to be ours what soeuer by his goodnesse he worketh in vs so that we vnderstand it to bée not of our selues Secondly because the mynde is ours the will is ours the endeuour is ours which are by him directed to good 16 Nowe he commeth to certayne singular places which aptly and properly are referred to none of these places which hee sayeth can not muche trouble mens wittes that haue well conceiued the promises aboue sayde And first howe it may be aunsweared them in that place which they cyte out of Genesis Gen. 4.7 Thine appetite shal be vnder thée and thou shalt beare rule ouer it although it may haue a double meanyng yet it maketh nothing for them in what sense so euer it bee taken 17 Moreouer Rom. 9.16 and that which they gather out of the place of Paule that it is not of him that willeth nor runneth howe weake it is hee sheweth howe so euer they haue Origen and Hierome on theyr syde Fyrst by enterpreting then by bringing Augustines authoritie againe 1. Cor. 3. ◠Thirdly he taketh that out of their hands where we are called workers with God First by Paules wordes they gather that there is will in man but Paules meaning is more simply It is not will it is not runnyng that get vs the way to saluation herein is onely the mercy of God Augustine sayeth Tit. 3.4.5 that there is no good will of man vnlesse it be prepared of the Lorde Aug. Epi. 107. ad Vita not but that we ought both to will and to runne but because God worketh both in vs. The other place of Paule is restrained to the ministers and that they are called workers with him not that they bring any thing of themselues but because GOD vseth their seruice after hée hath made them méete and furnished with necessarie giftes 18 Fourthly hée aunswereth to a common place of Ecclesiasticus Ecc. 15.14 Beholde I haue put before thee fire and water c. But it may bée aunsweared by Solomon in Ecclesiastes Eccl. 7.30 who affirmeth that man in the beginnyng was created vpryght and hée forged to him selfe many inuentions 19 Lastly hée aunsweareth to an obiection which they drawe out of an allegoricall sense of a Parable of the wayfaryng man wounded and halfe dead Lu. 10 3◠First by reasonyng by the rule of Allegories Moreouer by expoundyng that place by other places Last of all by shewing by Augustines authoritie howe in an other sense hée may be sayd to be halfe alyue where also he ioyneth a cōclusion of the whole tractation Allegories ought to goe no farther then they haue the rule of Scripture going before them When Paule speaketh of our redemption he doeth not say that we are healed when we were halfe deade and half alyue Eph. 2.1 but that we were raysed vp agayne when we were dead hée calleth not vppon them that are halfe alyue to receiue the light of Christ but that sleape and are buried Ioh. 5.25 In lyke manner speaketh the Lorde him selfe when hée sayeth The houre is come when then the dead shall ryse agayne at his voyce Augustine sayeth that the fréely giuen goods wherevpon saluation hangeth after mans fall are taken away from him and that his naturall gifts are corrupted and defiled Cap. 6. That man being lost must seeke for redemption in Christ AL that knowledge of God the creator wherof we haue entreated is vnprofitable as our condition and estate is after the fall vnlesse there followed Fayth also 1. Cor. 1.22 settyng God foorth vnto vs a Father in Christ And this doctrine from the beginnyng of the world hath taken place in all ages among the children of God Ioh. 17.3 Ioh. 4.21 Eph. 2.12 Iob. 16.4 and they are filthily deceiued which set open the hope of saluation to all prophane and vnbeléeuing men which neuer learned Christ but are illuminated only with some generall knowledge of God Gal. 3.16 1. Sa. 2.10 2 Of those thrée members of the section going before the seconde only foloweth to the end of the Chapter Psal 2.12 Iob. 5.23 1. Kin. 11. 1. Kin. 15.4 Psal 78.60.67 Psal 20.11 Psal 80.18 Lament 4.20 for to cōuince that God neuer shewed him selfe mercifull to the olde people nor neuer did put them into any hope of grace but so farre foorth as Christ shoulde bée their Mediatour This he proueth was grosely portrayed out first in the vse of Sacramentes moreouer in the chiefe of one people or in the separation of the séede of Abraham Last of all in the person of Dauid and his posteritie 3 From no other place but from this same fountayne Aba 3.13 Es 7.14 Es 55.3 Ier. 23.6 Eze. 34.23 Osc 7.12 Am. 9.11 Za. 9.9 Mat. 21.9 Ioh. 14.1 Coll. 1.15 Rom. 10.4 1. Iob. 2.31 is comfort promised in affliction and the banner of affiaunce and hope is aduanced in him alone 4 And so it was Gods will to haue the Iewes instructed with this discipline that to séeke for their deliuerance they should bende their eyes directly to Christ and the same was confirmed againe by Christes own approbation or ratification therfore that common saying that God is the obiect of Faith hath made of sinne correction Cap. 7. That the lawe was giuen not to holde still the olde people in it but to nourishe the hope of saluation in Christ vntill his comming FIrst he generally sheweth that the lawe that is the whole fourme of religion deliuered from God to the old people by the hande of Moses doeth many wayes direct vs to Christ as by sacrifices Heb. 8.5 Act. 7.44 Exo. 28.11 Exo. 10.6 1. Pet. 2.9 Gal. 3.14 Esai 5.3 Dan. 9. Psal 1.10.14 Rom. 10.4 2. Cor. 3.6 Gal. 3.19 washings and a great heape of ceremonies the vse wherof must néeds be condemned of vanitie if they should be considered without Christ 2 By the Priesthood also in the Tribe of Leuy and by the Kyngly digninitie which was aduanced in the house of Dauid and by the Morall law 3 Moreouer séeing the Morall lawe doth make the same plaine hée orderly staieth in the same The same vndoubttedly doth driue vs farre from life and adiudge to eternall death after that perfect righteousnesse before GOD is shewed Deu. 30.19 because wee cannot attaine therevnto that it may incourage vs to séeke remedie in Christ 4 Yet the promises of the Morall lawe although they be condicionall yet were they geuen for good cause 5 Neither ought it to séeme absurde to any man that hée prooueth that the kéeping of the law is impossible howe soeuer Hierome but chiefly the Pelagians haue otherwise thought Not one of the holy men that haue béene clothed with the body of death hath euer attained to the full perfection of loue to loue GOD with all his heart with all his minde with all his soule 1. King 8.46 Psalm 100.43
sufferest that for which thou lamentest is a medicine to thée and no paine a chastisement and no damnation put not away the scourge if thou wilt not bée put away from the inheritance 1. Pet. 4.17 Iere. 25.29 Psal 18.17 34 First it is necessary that the faithfull be furnished with these thoughtes in bitternes of afflictions least they conceaue God angry against them The curses of God are not onely externall but also temporal punishments 35 Hée answereth to the places of Scripture in these thrée next sections which they alledged for confirmation of their lie in the premises of the consideration of gods iudgements And first as touching that place of Samuel he interpreteth that that correcting of Dauid was but a chastisement 2. Sam. 10.25 wherby he and all others might bée made more wary Iere. 5.3 Luke 18.14 Matth. 9.2 but not a paine to make a certaine recompence to GOD. All the absolutions in the scriptures are set out as geuen fréely but there is no Satisfaction read of Dani. 4.24 Pro. 16.6 Matt. 23.35 36 As touching the seconde thirde fourth and the fift hee answereth to euery one seuerally Daniell in his exhortation where in hée councelleth Nabucadnezer to redéeme his sinnes with righteousnesse and his iniquities with pitiyng of the poore his meaning was not to say that righteousnesse and mercy are satisfactorie appeasementes of GOD and redemptions of paines but to referre this word redéeming to men rather than to GOD. As if hée shoulde haue sayde O King thou hast vsed an vnrighteous and violent gouernment thou hast oppressed the humble thou hast spoiled the poore thou hast hardly and vniustly handeled the people for thy vniust exactions for thy violence and oppression nowe render to them mercy and righteousnesse Likewise Solomon saith That with charitie the multitude of sinnes is couered not before GOD but among men thēselues hée doth by way of comparison of contraries compare the euils that growe of hatredes with the fruites of Charitie In such sense is the place of Peter to bée taken But where hée teacheth that sinne is purged with mercifulnesse and liberalitie he doth not meane that ther withal satifaction is made for sinne before the face of the Lord but after the accustomed maner of the scriptures hée declareth that they shall finde him mercifull to them that leauing their former vices and iniquities doe turne to him by godlinesse and truth as if he should say the wrath of God doeth ceasse his iudgementes rest when we ceasse from euill doings neither doth he declare the cause of pardon but the maner of true conuersion The Prophetes doe declare that hypocrites doe in vaine pester GOD with forged Ceremoniall vsages in stéede of repentance Heb. 13.16 Matth. 23.25 Luke 11.39 whereas it is vprightnesse of life with the dueties of charity that delighteth him Luke 7.36 37 As concerning the last place hée sheweth that Christ did not make the loue of the woman the cause of remission but a proof and argument of the forgeuenesse of her sinnes by that which followeth 38 After he hath expounded the places of scripture he commeth to the fathers wherof many he confesseth haue in this point either erred or spoken too crabbedly and hardly which notwithstanding make nothing for the schoole doctours opinion 39 For they haue so spoken of Satisfactions that it appeareth that satisfactions in those dayes and repentance were appointed not a recompence for God but a testimony to the Churche that they were truely and hartely wéery of their former life But Lombard and the residue haue gathered out their vnsauerie dotages out of some bastard writinges Cap. 5. Of the suppliynges which they adde to satisfactions as pardons purgatorie OVt of this doctrine of Satisfaction doe flow indulgences or pardons whereby they faine and imagine that they dispence the merits of Christ and martyrdome to them which want their own proper power to make satisfaction 2 It is shewed by many testimonies of Scriptures what pardons are by their owne doctrine that is they are nothing els in very déede than an vnméet prophaning of Christes blood for howe coulde the blood of Christ be more filthily prophaned than when it is denied to suffice the remission of sinnes to reconciliation and satisfaction vnlesse the want thereof as being withered and wasted shoulde bée otherwise supplied and profited Acts. 10.43 1. Iohn 1.7 Heb. 10.14 Reue. 7.14 This is Satans mockekery to leade away the Christian people from the grace of God from the life that is Christ and to turne them from the true way of saluation 3 Both Leo Bishop of Rome and Augustine haue wrote against such sacriledge The confirmation is nought worth which they alledge that is to say that the Martyrs haue by their death doone more to God and deserued more then was néedful for themselues and that they had remaining so great plentie of deseruings as did ouerflowe vnto an other neither ought so great goodnesse to be superfluous Leo. Epist 81 Le. 16.15 Leo saith Although the death of many saints hath béen precious in the sight of the Lorde yet the killing of no innocent hath béen the perpetuatiō of the world The righteous receaued but gaue no crownes and out of the valiantnesse of the faithfull are grauen examples of patience not gifts of righteousnes for their deth were euery one singuler to themselues and none of them did by his due pay the det of another forasmuch as ther is one Lord Christ in whom are all crucified all dead buried and raised vp againe As onely the sonne of god was made the sonne of man Aug. lib. 4. ad Bonifa Cap. 4. to make vs with him the sonnes of God so hee alone for vs hath taken vpon him punishment with out euill deseruings that we with him might without good deseruings obteine grace not due vnto vs. 4 They very maliciously wrest the place of Paul Col. 1.24 as is shewed out of Augustine certaine other places where the apostle saith that he supplieth in his body those things that wāted of the sufferings of Christ he referreth not the default or suppliyng to the work of redēption satisfaction and expiation but to those afflictions wherwithal the members of Christ that is to say all the faithfull must bee exercised so long as they shal be in the fleshe hee saith therefore that this remaineth of the sufferings of Christ that he dayly suffereth in his members the same that he once suffered in himselfe Christ vouchsafeth to doe vs this honour to reckon and account our afflictions his owne where Paul addeth these wordes For the Church 2 Tim. 2.10 1. Cor. 1.6 he meaneth not for the redemption for the reconciliation or satisfaction of the Church but for the edifiyng and profite of the Churche which immediatly after hee expoundeth in the verse following August saith that the sufferings of Christ are in Christ only as the head and both in Christ and the
spoken of ought farther to be extended Psal 79.12 that is to say to all chaunces wherevnto this present lyfe is subiect for this is very necessarie Cap. 8. Of the bearing of the Crosse which is a part of the forsaking of our selues EVery man ought to beare his owne crosse that is to prepare themselues to a harde laborsome and vnquiet lyfe and full of many and diuers kindes of incommodities The heauenly Father taking beginning at Christ his only begotten Sonne procéedeth with this order toward all his children Mat. 16.24 Mat. 3.17 Rom. 8.2 Act. 14.22 Phi. 3.10 Therefore there commeth great comforte to vs that we communicate with Christes passions 2 We haue néede for many causes to liue vnder continuall crosse first that by this meanes the foolishe and vayne confidence of the fleshe be beaten down and that we be exercised to humilitie Psal 30.6 whereby we may the better resorte to Gods grace 3 By which only he playnely sheweth howe much good is engendered Rom. 5.3 4 Moreouer that our patience may be tried and we enstructed to obedience he briefly expoundeth both we can vse no other obedience towarde him than that God hath giuen vs which he maketh approued by witnesses and to set foorth the graces that he hath bestowed vpon his holy ones that they shoulde not lye idlely hid within vs. And therefore in bringing forth into opē shew the strength of sufferaunce and constancie Gen. 12 1. Pet. 1.7 wherewith he hath furnished his seruantes it is sayde that he tryeth their patience 5 And the better to perceiue how necessary this obedience is he also layeth foorth to be considered howe wanton our fleshe is to shake of the yoke of God so soone as it hath béene but a little whyle dayntily and wantonly handeled 1. Cor. 11.8 Pro. 3.11 Heb. 12.8 6 Thirdly God doth afflict vs to correct our faultes past and to holde vs in lawfull obedience towardes him least we bée condemned with the world Mat. ◠10 7 Last of all this is great comfort if wée suffer for righteousnes sake 8 This kinde of crosse is chiefly proper to the faythfull Therfore ought we willingly and gladly to receiue at the hande of God neyther yet is such gladsomenesse to be required which should take away all bitternes and féeling of sorow but which may be ouercomme by valiantly resisting 2. Cor. 14.8 Mat. 5.4 Lu. 22.44 9 He setteth a description taken out of Paule agaynst the vanitie of the Stoikes and setteth foorth the same by an example of Christ 10 Least the good minds should therfore vtterly renounce the studie of patience because they can not put of the naturall affection of sorowe he more fully sheweth that which before he lightly touched what is the patience that is required of vs. The scripture giueth to the holie ones this praise of patience when they are troubled with hardnesse of aduersitie that yet they be not ouercome nor throwne down with it when they be so pricked with bitternesse that they be also delighted with spirituall ioye when they be so distressed with griefe that yet they receyue courage agayne béeyng cheared with the comforte of God Ioh. 21.15 11 By this which is spoken it appeareth what difference is betwéene the Philosophicall and Christianlike patience the same bringeth no other reason but because it must be so but this doth so depend vpon the cōsideratiō of Gods will that to suffer griefe in this life he acknowledgeth it to be iust healthful and therefore doeth take it patiently Cap. 9. Of the meditation of the lyfe to come THis is the Lordes aduise when hée exerciseth vs with any crosse to vse vs to the contempt of this present life which otherwise wold please vs more than méete and thenceforth to stirre vs vp to the meditation of a life to come that we finding héere nothing els but a strife may aspire to heauen for release of our labours 2 Betwéene these two there is no meane either the earth must become vile vnto vs or holde vs bounde with immoderat loue of it Moreouer because it much auaileth with vs greatly to estéeme of our selues we must therefore be now and then called away least wée be bewitched with such allurements 3 He faineth not such a contempt of this presēt life which should ether bréed hatred and ingratitude against God for this life is of great estimation a singular gift of Gods goodnes 4 This present life is so to be cōtemned 2. Cor. 5.6 Rom. 7.24 Phi. 1.23 that whatsoeuer we take from the wrongfull desire thereof we ought to adde it to the desire of a better life neither are we simply weary thereof but when we make comparison with a better Otherwise the place wherin the Lord hath placed vs ought so long to be kept of vs till he call vs away 5 When we heare of the dissoluing of vs it may quake naturall sense but the same infirmity must so be ouercomme with the desire of a life to come that fayth shoulde compell vs earnestly to desire that which nature feareth And no man hath well profited in Christes Schoole but he that looketh for with ioy 2. Cor. 5.1 Rom. 8.19 Tit. 2.12 Luk. 22.18 both the day of his death and also resurrection not only with wishing but also with groning and sighing as a thing moste happie of all other to be loked for 6 The cause being taken as well frō the consideration of this present lyfe Rom. 8.37 1. Cor. 15.16 Esai 25.18 Reu. 7.17 1. Thes 1.6 Psal 73.2 as of the life to come Cap. 10. How we ought to vse this present lyfe and the helpes thereof WHat is the right vse of earthly benefites which is a thing not to be neglected in the framing an order of life The same is described of the Lord when he teacheth that this life is a certaine pilgrimage wherby we labour to the heauenly kingdome for heerevppon it followeth that so farre foorth wée muste vse his benefites eyther to our necessitie or to our pleasure that they may be rather helpefull than hurtfull to our course Here therefore too much seueritie on the one side but on the other vnbrideled lust must be taken héede of 2 So God hath made all thinges for our commoditie Psal 104.14 not only to prouide for our necessitie but also for our delight and pleasure 3 It is vnnaturall Philosophie then which granteth no vse of his creatures but a necessary vse But on the other side we must with no lesse diligēce prouide a stay for the lust of the flesh which if it be not brought into order ouerfloweth wtout measure To this brideling first we must know that all things are made to this end Rom. 13.14 that we should acknowledge the Authour giue him thanks for his tender kindnes toward vs neyther of which they can doe which immoderately doe abuse these earthly befites 1. Cor. 7.3 4 Secondly
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