foretold them by Esay of whom he shoulde be borne namely of a virgine by Micheas where hée shoulde be borne namely in Bethléem both by Moyses himselfe and also by Daniel he declared vnto them the tyme when he should be borne the afflictyons whiche he shoulde suffer for their restitution he painted at large in Esay and Zachery the saluation of hys people glory of his resurrection and kingdome both by Esay Ieremy and Zacharye hée foretold them so that from Adams fall he trayned man to take holde of his promise concerning the séede for their delyuerance All which notwithstanding so farre were they from the true sense and féeling thereof that neither themselues were profited nor by their example the heathen prouoked to seeke after god Wherefore God new for hys truthes sake mynding the consummation of hys promise determyned the finall establishment of thys couenant in the handes of the promised sede whereunto both Iew and Gentile shoulde be inuited that he as the sole mediator betweene God and maÌ„ might make the full reconcilement Wherefore the tyme beyng nowe come of hys long promised determination hée sent his sole and onelye begotten some our Lorde and Sauyour Iesus Chryst who of the virgine takyng fleshe was made man lyke vnto vs in all things sinne excepted who after many afflictyons in publishing declaryng Gods full purpose concernyng the consummation of hys couenaunt sealed vp the same with his owne giltlesse death and bloudshed And after hys risyng agayne from death sent his disciples abrode into all the partes of the earth to publishe that glad tidinges of mans reconcilement to God and deliueraunce from death and sinne by the merites and iust desert of Iesus Chryst Thus hauyng shewed how man regarded the Law and how in Christ the promised séede the couenant was consummate it followeth Cap. 7. ¶ How the obedyence and gyltlesse death of Christ was a full satisfaction for the disobedience and deserued death purchased to all mankinde by Adam Forasmuch as Adams rebellious dysobedieÌ„ce had so swalowed vp the whole nature of man into sinne and wyckednes as is shewed before that hys whole nature is nothing els but a full obedyence wylling desire and naturall pronesse of the whole man vnto sinne and rebellion And contrarywise the law of God is the absolute rule of ryghteousnesse which challengeth to the fulfilling thereof the full obedience willing desire and naturall pronesse of the whole man vnto righteousnesse These two being thus direct contrary which notwithstanding the God of all compassion for the triumphant glory of hys victiorious mercy by the mediation of Chryst the appoynted séede had bound himselfe by promise to reconcile In consideration whereof it was expedient that to thys reconcilement suche a medyator in the promysed séede shoulde be sent as participating in some poynt with both the extremes namely God and man myght haue an omnisufficient habilitie in hym selfe to consummate the absolute reconcilement wherefore Christ the eternall sonne and wisedome of the father commyng downe from heauen beyng very righteousnesse it selfe indewing the similitude of sinnefull flesh became perfect man like vnto vs in all thinges except sinne And so of his diuine nature and of naturall man sinne excepted became one perfect Christ namely that perfect and onely meane which in hym selfe had absolute habilitie to consummate the recencilement in asmuch as he was fully possessed of the natures of both the extremes namely perfect god and perfect man sinne excepted who hauing in himselfe full obedience willing desire and naturall pronesse of the whole man vnto the law he being righte ousnes it selfe passing through many troubles afflictions in proclaiming to stubbern man his nature office cause of his comming the nature of the new â—ouenaunt wher of he was the mediator finally offered vp him self vnto the iustice of God hys father the absolute end consummation and sacrifice of thys reconcilement As he vnto whom all the former promyses law and prophetes had respect and relation who now appearing before the sentence of the law and iustice of God presenteth hymselfe the full raunseme and reconcilement of mans transgression by the iust desert of hys innocent and giltles sufferyng that as by the rebellious acte of one gilty man namely Adam sinne and eternall death was engendered euen so by the obedient acte and giltles death of one gilteles man namely Iesus Christ sinne and eternal death is iustly againe destroyed and eternall lyfe the crowne of righteousnesse absolutely and most truely purchased for maÌ„ So that as the first Adam by corrupting nature made man the slaue of sinne so Christ the last â–ª Adam by adoption hath restored hyni agayne to be childe of righteousnesse Thys is he in whose person it is sayde by the Prophet Oseas O death I will be thy death O hell I will be thy sting so that by hym death is swalowed vp into victory hys lyfe hath deuoured our death hys righteousnes hath subdued our sinne hys saluation hath vanquished our damnation he hath put out the hand writing of the ordinaunces which were against vs he hath taken it out of the way and fastned it vpon his crosse Thus all the promisses as Sainct Paule saith being in him accomplished hee nowe remaineth an aduocate at the right hande of his father making intercession for vs beyng our peace our hope and consolation our wisedome iustice sanctification and redemption our light our waye and our life the accomplishement and end of the lawe vnto whom euen from the creation of Adam vntill his comming all the doing of God hadde respecte and relation Thus the sonne of God became man to make men by adoption the sonnes of God the glorious became abiecte to make the abiects glorious The blessed became cursed to make the cursed blessed The rich became poore to make the poore rich The righteous became condemned to make the condemned ryghteous The frée became bonde to make the bonde free greate was the sore of sinne that neded such a salue as neither 〈…〉 riarke nor Prophet power nor Potentate Aungell nor Archangell nor any other but onelye the sonne of God was able to make And hée not otherwise then by hys death and innoceÌ„t bloudshed Great I say was the sore of sinne Thus hauyng shewed that Christ is the ende of the lawe and hys death the omuisufficient redemption of man it followeth Cap. 8. ¶ To enquire the nature of the new couenant and what on the behalfe of man is required to the attaynement of ryghteousnesse in the same ALthough in the first couenantmade betwene God man concernyng mans restitution namely in the lawe God offered vnto man very much vnto whom in dede he ought nothing yet notwithstanding the offer being vnder such conditions as mans corrupte nature coulde no waye neyther by action nor consent satisfie as is shewed before surely the hope of that offer vanquished into iust feare and horror of the sentence
incident vnto theÌ„ then otherwise Such was the tickling of ambitious desire such was the horrour of contumelious ingratitude that now in stead of homage and duetifull thankes for so excellent an estate straightway is he trayned into suspition of hys louing creator And now seking in this desire to be the author and builder of his owne soueraigntie willingly he tasteth the fruit But forth with he felt the errour of his stray and iust scourge of hys fall beholdyng his nakednes and shame Now is he which was before the glory of God made through his rebellious contempt so lothsome in hys owne sight that shamyng hys owne filthy nakednes he séeketh to make aprons of figge leaues to hyde that which before was naturally and most secretly couered with the pure robe of innocency Now féeleth he the hyre of hys cruell ingratitude new the bitter tuice of the tasted fruite stingeth hym the excellent dignity of hys first creation lost the sower sappe of deserued destruction fully felt in possession the rigorous reuenge of his ragyng rebellion now wofuâ—ly wringeth hym downe droppeth the glory of hys royall estate A full dispossession of all the excellent ornamentes of grace a swalowyng spoyle of all former glorious gifts Now sinne hauyng him fully in possession displayeth before his eyes the ensign of death Horror and calamity rush in on euery side that which he before in the swellyng of desire forgate to acknowledge Now the ouerwhelming calamitie of painefull practise hath forced hym to féele namely that God was the only stay and glory of hys estate the roote and cause of all hys dignitie Now filthy wretch hence flieth he from the face of his God whose presence before was the beutie of his comfort the dreadfull vew of deserued destruction burrieth him into corners to hide himselfe He that before ioyfully presented him to his maker yea he in whom was writen the glory magnificence of god now for fearful shame shroudeth him from his presence and being called in this corruptioÌ„ shieldeth his misery vnder the trembling shade of silly defence beyng demaunded why he had tasted of the forbiddeÌ„ fruit the womaÌ„ saith he whoÌ„ thou gauest vnto me gaue me of the tree I did eate As though he should haue said although the contempt of thy commaundemeÌ„t displayeth it self in the acte by me coÌ„mitted yetalas so measure my cause by the due circumstance that I be not made faulty aboue my trespas the breach of thy coÌ„maundement I cannot hide seing the vew of my wretched nakednes bewrayeth the same in so great a cause onely this small refuge resieth for my defence Though I be gilty of the acte yet as the author I am not culpable seyng this woman whom thou gauest vnto me being deceiued by the serpent supposing a glorious soueraigntie coupled with so beautiful a bayte sethyng down vnder the hungry desire of higher dignity breakyng out of the liâ—â—es of thy appoynted boâ—nâ—es into the maze of persuaded libertie presented to me a tast ther of as a rare and singuler benefie which alectiue perswasion abusing my affection caried my will into so vnaduised consent that I yelded to the same Wherfore though touching the crime I haue no iust defeÌ„ce yet as the author I am not culpable Thus could graceles error euen in an instant shrowd the giltyship of this chylde of destruction vnder the habite of wrangling defence to holde tremblyng plea against his creator Now beganne he to shyne in the right coloures of confusion so farre was hée failen from acknowledgyng of offence Here with God beholding his glorious Image and likenes vtterly cancelled and defaced the beawtifull grace of all his goodnes despitefully rased the stompe or Printe of his deuine nature most filthily blotted out God I say beholding this accordyng to maÌ„s iust desert began to hate hym refuse hym for his worke and to lothe that which before he liked Now all the former delight which he thoughte to haue reposed in man was turned into iuste anger hys likyng into lothing hys fauour into frownes hys cherefull countenaunce into destroying displeasure So that whole man both thought lyfe and action through the noysome stinke of this hatefull rebellion became so abhorfull a creature vnto hys maker that it not onely repented hym that euer hée made man but for hys farther plague he also cursed the whole earth Here entred our first foyle and haynous infection namely our originall sinne the depriuation and ruine of whole nature the spoyle and corruptioÌ„ of all vertues both of body and mynde the swallowing sea of all confusion the cursed cloud of ignoraunce the déepe darkener of all deuine knowledge the ruinous roote of all outrage the mother of al conteÌ„pt the hed and fountayne of all sinne the banisher of reason and surrenderer of all the raynes and gouernment of lyfe into the hands of licentious lustes and filthy affections And to be shorte the whole fountayne of the tragedy of our confusion triumphe of Sathan But now as from the roote is deriued and sent into euery braunche and sprowte that naturall sappe from whiche they take their substaunce and increase So thys hatefull impe nothyng vnfruitfull in hys cursed kynde begate accordyng to the venemed iuice of his corruption children of hys owne heare lyke vnto hymself namely wicked peruerse corrupt and rebellious swarmyng full of all filthe and wyckednes naked barrayne of any one spot of goodnes Here agayn in this place forasmuch as sinne the effectes therof haue ben touched I thinke it not inconuenient for playne vnderstandyng to bestow some labour about the consideracion therof Wherefore first of all beginning with originall sinne it maye bée thus defined Originall sinne is the losse of originall righteousnesse and corruption of the whole nature of man the truth of this definition is thus proued Thus writeth Paule to the Corinthians The stinge of death is sinne and the strength of sinne is the lawe So then the law is the strength of the sting of death but the law to be the strength of the stinge of deathe is nothyng els but this namely that the stynge of death hath no strengthe but ouer suche as the lawe declareth to be vnrighteous but the lawe declareth none to bée vnrighteous but suche as haue lost originall righteousnes Therefore the sting of death hath no strength but ouer such as haue lost original righteousnes but the stinge of death hath strength ouer the whole nature of man therefore the whole nature of man hath loste original righteousnes which was first to be proued Agayne the same Paul to the Ephesians affirmeth That man is by nature the child of wrath And again in an other place he affirmeth That the wrath of God commeth in respect of fornication vncleannes vnnaturall lustes euill concupiscense couetousnes c. And therfore it followeth that man séeing he is by nature the childe of wrathe that
The grace of Christ commeth freely and not for merues sake August de câ—uitate dei lib. 14. cap. 1 August de spiritu et litera cap. 18 Ibidem Cap. 13. By fayth to Iesus Christ we are iustified IbideÌ„ in Psal 31. No merits but mercy preueâ—ed out iustification August in expositione 2. Psal 31. IbideÌ„ in Psal 18. We are frely iustified in the bloud of Christ God of hys owne mercy hath saued vs. IdeÌ„ in Psal 5. IdeÌ„ in Psal 142. God for the glory of hys names ake doth freelye sane vs by his grace and mercy Idem de teÌ„pore sermone 49. Ambro. de vocatio gent. libro 1. cap. 5. Ad valent epist. 46 Idem lib. 2. homiliarum homilia 14 Augustine calleth such heretikes as ascribe grace to merite August Sexto epist. 105. Aug. Valentino et fratribus epist. 46 Contra duas epist. pelagionorum Lib. 1 IdeÌ„ ad Sextum Rom. praesi epist. 105. Idem libro 3. contra pelag hipognast cap. 37. De compuâ—tions cordis The reasoning of the aduersarirs Man is iustified thorow fayth wythout workes Rom. 3. Gal. 2. 25y works no man liuing shal be iustified Peter Lom bard Hilla lib. 4. de trinitate Hier. in epist. ad Gal. Cap. 1. The 〈…〉 e of the scripture consisteth not in the wordes but in the meaning of the same Workes folow iustification Fayth apprehendeth righteousnes and workes declare the apprehension Good workes declare vs to bee righteous Fayth apprehendeth Christ by whom we are made righteous The meaning of S. Iames wordes Note here the maner of speaking of S. Iames. Fayth with out workes is a dead fayth True fayth cannot be without good fruites Abrahams fayth had fruites S. Iames enueigheth not agaynst a true fayth but against a fayned false fayth Math. 19 The keping of the commaundementes of God were hable to iustify vs if we were hable to obserue them Leuit. 18 No man hath nor can keepe the lawes as God requireth them to be kept A questyon moued by a lawyer vnto Christ Christes aunswer to the lawiers question Luk. 5. This is a hard speeche to the louers of the worlde An other argument of the Papistes The Papistes accompte Christ to be very weake that beyng able to iustif 〈…〉 a man before he was conuerted were not also able to restore him if he fell after he was regenerate Hebr. 6. Hebr. 10 Luk. 12. 1. Iho. 2 Christ is our iustification both before Baptisme and after An other obiection The aunswere Rom. 4. Fayth doth iustify because it apprehendeth Christes iustification 1. Cor. 13. Fayth hope and loue Obiection Aunswere Loue fulfilleth the law Fayth is the instrument wherby we receaue our iustification by Christ An other obiection Aunswere Our iustification is done by Christ before our workes God worketh to saluation only in his children that is in the iustified God by his owne working and not be ours maketh vs his children All good workes are wrought by God in them that are iustified by fayth Psal 7. Psal 18 The righteous being vnder the mercilesse persecution lament and 〈…〉 e. The righteous cry out that they are no such offendours as the wicked report them to be The righteous offer the innocency of their causes to the iudge ment seat of god Dauid reioiceth that he held hys hand and hart from committing of wickednes against Saul 1. Sam. 20. The innoceÌ„cy of Dauid in respect of Saules crueltie Psal 51. Psal 38. 130. Psal 19. Psal 32. God must haue the whole honor of maÌ„s saluation IustificatioÌ„ why it is imputed to fayth and not to workes Eph. 2. No worke may be don vpon hope of reward 1. Cor. 11. August in epist. 1. IohaÌ„ nis tract Aduersus Iudaeos erat one The Table wherein note these two letters a. b. a. signifieth the first side of the leafe and b. the second A. ABrahams faith had frutes 112. b Adam created 1. a Adam deceaued by Eue hys wife 4. b Adam accuseth his wife 6. a Adam the firste man made vs bond and thrall vnto sinne 44. a Adams disobedience hath corrupted all mankynd 12. a. b Anavaptistes Pelagians and Papistes 11. b Argumentes made by the Papistes of good workes aunswered 95. a. b. 107. a. 115. a. 116. a. b. 117. a B BLasphemye to Christes death and passion 68. a C CHrist onely taketh away the sinnes of the world 19. a Christe the sonne of God was made man and borne of the virgine Mary 42. a Christ was perfect God perfect man. 43. b Christe is very righteousnes it selfe 43. a Christ is our Aduocate to the father 44. b Christe is our iustification both before Baptisme and after 116. b Christe the seconde man hath made vs free froÌ„ sinns 44. a Christe became accursed to make vs blessed 44. b Christ had payd the full taunsome of mannes transgression 44. a Christe iustifieth vs before we worke 119. a Conflictes attende continually vpon true fayth 81. b Corrupte doctrine of the Papistes 29. b D DAuid reioysed in hys innocency 121. a. b Death hath power ouer the vnrighteous 7. b Death hath power ouer the whole nature of man. 7. b Death is dew to all sinne 17. a Death and damnatioÌ„ reigneth ouer euery man. 19. b Deadly sinne excludeth fayth 17. a Deadly sinne veniall sinne what difference 18. a DefinitioÌ„ of actuall sinne 16. a Definition of veniall sinne 16. b Definition of loue 25. b. 26. a Definition of the law 29. a Degrees of perfection 29. b Definition of habite 49 b DefinitioÌ„ of fayth 56. b. 57. a. b Definition of workes 65. a. b. DefinitioÌ„ of iustification 62. b Definition of woorkes of the faythfull 84. b Difference betwene originall and actuall sinne 19. a Deuill is the enemy of mans felicitie 4. a Deuill and God there is no middle estate betwene them 67. a Deuill an enmie to vertuous lyfe 81. a Duetie or debt hath two senses or meanynges 101. a E. EDen the garden wherein man was placed at his first creation 1. a Errors of Papistes about workes 66. b Eue the woman was goueÌ„ vnto man to be his helper 1. b Eue deceiued by the deuil 4. b Exposition of this place of Iohn we haue receued grace for grace 48. b F. FAyth and deadly sinne can not stand together 17. b Fayth onely apprehendeth the promises of God. 47. a Fayth diuerslye taken in the Scriptures 55. b. 56. a Fayth what the scholemen thinke of it 56. a Fayth onely attayneth instification 70. a Fayth onely iustifieth proued by the Scriptures and anâ— cient fathers 70. b. 71. a. b 72. a. b. 73. a. b. 74. a. b. 75. a. b 76. a. b. 77. a. b. 78. a. b Fayth is not the efficient cause of our iustification but God onely 78. b. 79. a Fayth is aceompanied wyth newnes of life 79. b. 80. a. b 81. a Faythe is made knowne by good workes 82. a Fayth hope and loue 118. a Fayth is the instrument wherby we receyue iustification 118. b
brought in sinne and death 2. That that transgression made man an apt subiect for the two properties of God namely iustice and mercy to worke vpon 3. That for the manifestyng of maÌ„s subiection to both those properties the declaration of the law was nedefull wherein the condition of his estate might appeare 4. That the nature of the lawe is to be knowen and what is requisite to the fulfilling thereof and the contrarietie betwene the same the corrupt nature of man. 5. To what end the lawe should be geueÌ„ vnto man he hauing no power to satisfie any part of the same 6. How man regarded the lawe how in Christ the promised seede the couenaunt concerning mans restitution was consummate 7. How the obedience and death of Christ was a full satisfaction for the disobedience and deserued death purchased to al mankinde by AdaÌ„ 8. To enquire the nature of the new couenaunt what on the behalfe of maÌ„ is required to the atteinment of righteousnes in the same 9. To know the certaine tokens of that faith wherunto iustification is imputed the differeÌ„ce betwen the workes of the faithfull the workes required in the lawe 10. To know what iustificatioÌ„ or righteousnes it is which the scriptures attribute to works also what fayth it is against which S. Iames speaketh why iustificatioÌ„ is imputed to fayth and not to workes THE IMAGE of Nature and Grace ¶ That Adams wilfull transgression made him and his ofspring rebels to God and brought in sinne and death Cap. 1. THe eternal wisdome of God hauyng created Adam our first father after the excelleÌ„cie of his owne Image adorned naturally with iustice holines and all perfection to be vnto hym as it were the beauty and glory of all hys workes so aduaunced him by his creation aboue the rest of all his earthlye creatures that vnto him alone he gaue the rule and preheminence in nature to be their Lord and ruler That is to whome all they should obey and serue for the first taste of the which excellent dignitie and prerogatiue he placed theÌ„ all before him as before their soueraign Lord from his mouth to receiue seuerally their titles and proper names according to the whiche they all were called Then geuing Eua vnto hym for his helper he placed him in the garden of Eden the possession of all earthly delightes appointing vnto him the kéeping therof with frée libertie for hys reliefe and comfort to taste eate of all the excellent fruites therein the onely trée of knowledge of good and euill excepted of the whiche he forbade hym to eate affirmyng that what houre soeuer he tasted therof he shoulde dye the death Now forasmuch as the matters here spoken of namely the Image of God in man and mans originall iustice and perfection do iustly chalenge some explication therof as well that the excellency of Gods first benefites towardes man might after a certayne maner bée séene and the glorious estate of his former dignitie more gréedily thristed for agayne and also the outrage of his ingratitude with greater detestation abhorred and the filthines and foule corruption of his nature and miserye of his presente estate by vewe of his former perfection more perfectly paynted out And finally that the triumphe of Gods vnspeakeable mercy in Christe which notwithstanding so huge transgression hath not onely pardoned him but also adopted hym into the fellowship and libertie of his owne sonne that all these I say might be made the more apparaunt those wordes do iustly chalenge some explicatioÌ„ Wherfore where it is sayd that man was created after the image of God it is to bée vnderstand that he was created the most excellent earthly creature being made partener of the naturall goodnes and vertue of God namely holy wise iust pure good true immortall c. hauyng both power perfectly to know God also power and fréewil constantly to beleue him to serue him to obey him to loue him to feare him and to be shorte to perfourme such workes as aunswered to the image of so excellent a Paterne And therefore doth Tertullian writing agaynst Marcion moste excellently and briefly define the Image of of God thus Haec ergo imago censenda est dei in homine quod eosdem motus sensus habeat humanus animus quos deus heet non tales quâ—les deus pro substantia enim status exitus distant Therefore is this to be accouÌ„ted the image of God in man that the mynde of man must haue the same mouinges felings which god hath although not euen suche as God hath for as touching substance of state and ende they differ That is to say that is the image of God which naturally loueth that which god loueth hateth that which god hateth which of very nature iudgeth of all things according to the iudgemeÌ„t of God All which thinges were necessary to the duety of mans office for seyng God had made and created hym as it were his liuetenaunt or vicegerent ouer all his earthly creatures it was necessary that to their gouernement hys nature should participate of the excellent properties of God that thereby in the whole execution of his office hée might haue power not to swerue from his duty and obedience required in the same And hereby appeareth what originall righteousnes was in maÌ„ namely holines knowledge wisedome iustice purenes goodnes truth immortalitie loue temperance chastitie vnlust fréedome from sinne naturall and willing obedience to God hauing power to do good not to sinne not to dye c. and that he in respect of this excellente and glorious condicion of this original nature is called the image of god It is thus out of the Scriptures of God easily gathered Thus writeth Paul to the Ephesians Lay from you the olde maÌ„ which is corrupt through the deceiuable lustes and be ye renued in the spirit of your mynde and put on the new man which after God is shapen in righteousnes and true holines And again the same Paul to the Colos sayth Lye not one to another seyng ye haue put of the olde man with his workes and haue put on the newe which is renewed in knowledge after the Image of him that made him Now what the putting on of this new willingly forgetfull of his creator from whome he had not onely receyued hys beyng but also the prerogatiue of so excellent dignity He I say missed by deceitfull perswation neglecting the glorye of his creator rather gaue credite to the light perswasion of his wife then to the reuerend and dreadfull maiesty For his wife being deceiued by the serpent supposed the commaundemeÌ„t to haue bene geuen rather of subteltie to hinder their dignitye and as it were a scarcrowe to fray them from the tast of that fruite whereby their excellency might increase or as though God had rather not vouchsafed them that further good happe which by taste thereof was